Cliriftus Sacra Scriptures Nuckusi 
 *' o R, e fa&djfl 
 
 CHRIST 
 
 THE 
 
 SUM and SUBSTANCE 
 
 Of all the 
 
 Holy Scriptures, 
 
 IN THE 
 
 Old and New Teftament. 
 
 Written in the German Language, by 
 
 AUGUSTUS HERMANNUS FRANCK, D. D. 
 
 Now render'd into Englijb, 
 
 By an Antient DOCTOR of PHVSICK; 
 
 Z O N 2) O N: 
 
 Printed by J. D o w N i N o in BarthohmeW'Cloft. 
 M.DCC.XXXII.
 
 \
 
 THE 
 
 PREFACE- 
 
 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 Chara&er of Pro- 
 filer 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. 
 
 AUGUSTUS Herman Franck was 
 born at Lubeck, on the \ith of March 
 A. 2). 1 663 . his Father Mr. John Franck y 
 was a Counfellor at Law , and his Mo- 
 ther Ann., was Daughter of Mr. 'David 
 Glottin fenior, Burgomafter of Litbeck. 
 
 Mi 
 
 20GG820 
 
 V
 
 iv fte 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 Ratzenbttrglk at 
 the Time when Juguftus 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, Erneftus Tius Duke of 
 Saxe Gotha. He lived but four Years af- 
 ter 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 ckfigned him 
 for the Church : and his Mother, conti- 
 nuing the fame Refolution, had him, to- 
 gether with fome Children of the neigh- 
 bourhood, inftructed by a private Tutor. 
 
 IT is grievous to x reflect, 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 moft innocent, 
 find themfelves not a Match for their 
 Fellows, till by often fuffering little 
 Frauds or Violence, they are provoked 
 to practife them in their turn, to do as 
 they are done by, and become unjuft, 
 
 deceit*
 
 PREFACE. v 
 
 deceitful, and mifchievous, as it were in 
 their own Defence. 
 
 THE young Augiiftus experienced 
 this, as he after acknowledged and la- 
 mented : but his own little Deviations 
 proved ferviceable, for preventing in a 
 great Meafure 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 interpofe in their Difputes, 
 and moderate their growing Paflions 
 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 contracted evil Ha- 
 bits, and loft much of that Senfe of God 
 \vhich had before prevailed in his Heart. 
 
 HOWEVER, about the tenth Year of * 
 his Age, it again revived, and he felt i 
 (as he fhimfelf defcribes it) a ^Divine \ 
 Attraftion in his Soul, which made him 
 difrelifli and defpife the common A- 
 mufements of Childhood. He then re- 
 A 3 mera-
 
 vi Tie P REFACE. 
 
 membred the Words of Chrift, Matt. vi. 
 6. When t hou pray eft ^ enter into thy Clo/et y 
 and earneftly dclired his Mother to allow 
 him fuch a retreat. She granted it, and 
 every Day after, when his Tutor difmif- 
 fed him 3 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 ! 
 c it is necefifary that there fliould be 
 c various Employments among Men, 
 c 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 
 <c to thy Glory." 
 
 HE was not a little ailifted in thefe 
 good Difpofitions by his elder Sifter, 
 who had feared God from her Infancy, 
 . and was early removed from this World 
 to a blefTed Eternity - y flhe 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 
 Arndts Treatife of True Chriftianity, 
 
 with
 
 Tie PREFACE, vii 
 
 with other pious Books. Her edifying 
 Converfation, was a daily Leffon to him, 
 and her good Advice, was fo authoris- 
 ed and enforced by her good Example, 
 that it had a great Eflfeft upon him. 
 
 HE continued to advance very much 
 in his Studies, fo that after having been 
 one Year at the great School at Gotba 9 
 he was publickly elected for the Uni- 
 verfity at the Age of thirteen. He has 
 (ince declared, upon mentioning this his 
 uncommon Proficiency, that he has found 
 by a long Experience, that the more 
 afiiduous 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 fliould 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 Difpofltioo, 
 when he firft went to the publick School 
 at Gotba : 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
 
 viii The PREFACE. 
 
 being of a friendly, focial 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 y and got 
 worldly Tafts and Defires ; fo that his 
 Learning became a fubject of Vanity, 
 and his Induftry the tool of Ambition. 
 
 'Tis the Misfortune of good-natur'd 
 ingenuous Spirits, that they are fo ea- 
 fily wrought upon $ their Modefty and 
 Complaifance are often Snares to them : 
 Mr. Franck learnt this by himfelf, and 
 thence ufed to infift, with great earneft- 
 nefs, upon the neceffity 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. 
 
 ALT HO' Mr. Jfranck was nominated 
 fo early for the 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 
 -44 the eight Years following, he profecut- 
 ed at the Univerfities of Erfurt, Kej/, 
 Leip/ick) and JjuneUirg^ 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
 
 The PREFACE. ix } 
 
 ed Men then living. To the Knowledge 
 of the learned Languages, he had added 
 that of the French, Italian, and En- 
 glifh : but his greateft Application had 
 
 Ls 
 
 been to the &^m,Tongue, which he 
 fludied under the ambus" ~Ezdras Ed- 
 zard, and in which he perfected him- 
 felf by teaching it to Mr. Weichmans- 
 haufen, fince Profeflbr of Hebrew at 
 Wittenberg. 
 
 IN the Year 1685. He commenced 
 Mafter of Arts at Leipfick, and foon 
 after, he was very inftrumental in fet- 
 ting up a Society called Collegium Thilo- 
 jBibUcum. The Intention of this Socie- 
 ty was, to cultivate the Knowledge of? 
 the Scriptures in the Original Lan- 
 guages : for which End, many Mafters 
 of Arts agreed to meet every Sunday 
 after Divine Service, from 4 till 6 in 
 the Afternoon. In thefe Aflemblies was 
 read a certain Portion of the Old and 
 the NewTeftament in the Originals, and 
 then a Conference was held, in which 
 they propofed feverally, what occurr'd 
 to them as proper to explain, or illuf- 
 trate, or apply what had been read. A 
 great Number of the Scholars attended 
 thefe Aflemblies as Auditors : and many 
 of the Profelfors themfelves, honoured 
 them with their Prefence. This Socie- 
 ty proved a happy Seminary, which 
 
 produced
 
 x The PREFACE. 
 
 produced many illuftrious Ornaments of 
 the Lutheran Church. 
 
 ABOUT this time, there happened 
 an Accident, which feems to have been 
 the occafion of his firft becoming ac- 
 quainted with the myftick or fpiritual 
 Writers. The Do&rines of Molinos 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 extract of 
 his Writings, made by his Adverfary 
 Segnerio, was inferted in the A$a Eni- 
 ditorum Leipfenjium. Upon thefe Ma- 
 terials, one of the Students, without 
 having ever feen any of Molinos his 
 Writings, kept an Act de Qtiictifmo con- 
 tra Molinofum. The Principles of Mo- 
 linos had been for fome time a common 
 Subject of Converfation, and this Dif- 
 putation raifed the curiofity of the Pub- 
 lick, fo that there was a general Defire 
 to read the Author himfelf. A Person 
 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 
 Pincouragement of feveral of the Pro- 
 '/eflfors : and after having confulted the 
 GMfyftic Authors therein referred to, and 
 taken pains to make Molinos his Senfe 
 
 as
 
 tte PREFACE. xi 
 
 as plain as pcflible, he published in La- 
 tin Ms Spiritual Guide and <Daily 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. 
 
 Firfty THE reading and tranflating 
 the Works of Molinos was not the be- 
 ginning of my Converfion, as I fhall 
 relate hereafter more at large. 
 
 Secondly > 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 Do&rine 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 moft proba- 
 bly never came into his Mind. In op- 
 pofition to fuch rafli Cenfurers, I have 
 maintained, that many ufeful and edi- 
 fying Obfervations were contained in his 
 Book, which I never ftiould, or could 
 
 dif-
 
 xii Tie 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 Confeffors in the fecond Book, 
 which are generally worthy to be 
 obferved : Such alfo, is his Do&rine 
 of Chrift, as the only Way> and the 
 only T>oor y 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 Expreffions which are inter- 
 fperfed through his Works concerning 
 fpiritual Temptations are grounded up- 
 on Experience j whereof a mere animal 
 and worldly-minded Man is not a ca- 
 pable Judge : But thofe who have tafted 
 of that bitter Cup, will often find them 
 juft and edifying. There are many 
 other Paffoges, which neither I, nor 
 any true Believer can difapprove, be- 
 caufe they are grounded upon Scripture, 
 and agreeable to the eftablifhed Arti- 
 cles of our Church. But if any fhould 
 find in this Author, fomething contrary 
 to Scripture, let fuch know, that I ne- 
 ver
 
 the PREFACE. xiii 
 
 ver defire to be Partaker of his Error $ 
 yet I fliall not, however, to gain any 
 Man's favour, condemn what I do not 
 underftand, or reject what I find war- 
 ranted by Scripture, altho' it comes from 
 a Perfon of a different Perfwafion. It f$ 
 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 TW/y's Offices : Or 
 brand him for a Papift, who takes a 
 good Interpretation of a Scripture Text 
 from Eftius, Cornelius a Lapide^ or other 
 Commentator of that Communion : Or 
 ftigmatizehim for aCalvinift,whoihould 
 confefs that the Book called SelfDeceit^ 
 had difcovered to him his finful State : 
 or that Southerns golden Jewel had a- 
 wakened his Confcience, or that he had 
 been edified by any of the fo called Re- 
 formed %ooks. Thofe who are fo for- 
 ward to cenfure others, have feldom 
 any Reafon to give but their wicked 
 Suspicion, which rafti Judgment, the 
 juft Judge will not leave unpunifhed. 
 
 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 them 
 no farther, than they are agreeable to 
 Scripture $ fo that no Perfon can pretend 
 
 that
 
 xiv lie PREFACE. 
 
 that he has been offended by any Dif- 
 courfe of mine upon that Subject : 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 : Ftrft, Becaufe many feri- 
 ous Perfons have, and may hereafter 
 (land in need of the fame Defence againfl 
 the blind partiality of Sectarian Zeal : 
 And Secondly, Becaufe his acquaintance 
 with thofe Spiritual Writings was foon 
 after followed by his .total Converlion, 
 which happened about this time : For 
 hitherto his Studies had been principally 
 Viirected ad Tompam, as he exprefles 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 Cbrift 
 Jefus. 
 
 BUT
 
 Tie PREFACE. xv 
 
 BUT at the time abovementioned, 
 whic.h was in the twenty fourth Year of 
 his Age, God was pleafed to touch his 
 Heart more effectually, and make him 
 fenfible, that a mere fpeculative Know- 
 ledge ot Divinity as a Science, was by no 
 means a fufficient Qualification for the 
 Miniftry : And that he ihould 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 Accident at the 
 fame time concurr'd 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 Luneburg^ to hear the 
 Divinity Lectures of the famous Super- 
 intendent Sandhagen : This at once 
 broke off all Engagements of Company 
 
 and
 
 xvi The PREFACE. 
 
 and old Acquaintance. At Jjuneburg? 
 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. Johns Church, 
 and had a confiderable time allowed 
 him to prepare his Difcourfe, the Text 
 he chofe was the 31 Verfe of the 2otb 
 Chapter of St. John^ Thefe are written, 
 that ye might believe that Jefus is the 
 Chrift the Son of God : and that leliev- 
 ing^ ye might have Life through his 
 Name. From thefe Words, he pro- 
 pofed to fliew the Properties of a true 
 and living Faith, as diftinguifhed from 
 that which is a mere human Imagina- 
 tion or Prefumption. As he was medi- 
 tating upon this Subject, he refle&ed 
 that he himfelf was deftitute of the 
 Faith he would defcribe ; 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 
 which he was rightly difpofed by a due 
 Senfe of his Want of it, 
 
 Two
 
 The 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 A pottle, 2 Cor. iv. 13. Having the 
 fame Spirit of Faith., according as it is 
 written, 1 believe 'd, and therefore have I 
 fpoken : we alfo believe, and therefore 
 jpcak. " This (faid he) is the time, 
 c from which I date my real Conver- 
 c fion ; for ever fince, I have always 
 found it eafy to deny all Ungodlinefs 
 and worldly Lufts, and to live fober- 
 ly, righteoufly, 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 1 had but too 
 ' much idolized Learning, I now per- 
 : ceive that a Grain of Faith far ex- 
 : ceeds all humane Sciences ; and that 
 c all Attainments at the Feet of Ga- 
 ' mallei, are to be valued like *Dung^ 
 ' in comparison of the Excellency of the 
 '' Knowledge of Jefus Chnft our Lord". 
 Some of that Knowledge, he has endea- 
 voured to communicate in the follow- 
 ing Treatife ; wherein the ^Divine Glory 
 of Jefus Chrift, is vindicated with fuch 
 and fo many Arguments^ that as no- 
 
 a thing
 
 xviii The PREFACE. 
 
 thing more need, fo little more can, be 
 faid upon that Subject. 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 neceffarily 
 eternal Exiftence, demonftrated in the 
 cleareft and ftrongeft Lights ; for it is 
 fhewed undeniably, that the Word and 
 Wifdom of God are the fame : from 
 whence may be drawn as a certain Con- 
 fequence, that to fuppofe Gcd without 
 his Word, or Wifdom, is to make him a 
 dumb Idol, which is equally abfurd and 
 blafphemous. 
 
 B u T to reaffume 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 
 \ Faitb^feems to have been the diftinguifh- 
 i ing Characteriftick of ProfefTor Franck, 
 ! as the Reader may have remarked in his 
 Converiion. This Divine Quality pre- 
 vailed in him afterwards, to a degree 
 that feems miraculous, as will appear 
 by many Inftances, in the Hiftory of 
 the Orphan-houfe at Qlaiica near Hall 
 which is a Univerfity in Saxony 9 but 
 
 fubjeft
 
 L 
 
 PREFACE. xix 
 
 fubjed to the King of JPrttffia, by whofe 
 Appointment, Mr. Franck was here 
 made ProfefTor of Divinity, and at the 
 fame time Paftor of the Pariili of Qlau- 
 ca y which is in the Suburbs. 
 
 THIS Eftablifliment of this Hofpital, 
 as the Faith from whence it fprung, 
 may be compared to the Grain of Muf- 
 tard-feed^ mentioned in the Gofpel : Its 
 Beginning was exceeding fmall and con- 
 temptible, but its Progrefs was furprifl 
 ingly great, and fo drew the Attention 
 of the Publick, that in the Year 1700. 
 Frederic the Firft, Father of the pre- 
 fent King of Truffia^ gave a Commiflion 
 to four Privy Counsellors, that they 
 fliould examine, and bring him full In- 
 formation concerning it. They, after 
 taking an exact Survey of all the Parti- 
 culars relating thereto, commanded the 
 Profeflbr Franck^ to give them in Writ- 
 ing a full Account of that Affair, viz. 
 by what Means the Hofpital was erect- 
 ed and maintained j and to what Ufes it 
 was employed. He did fo, and the 
 Royal CommifTion being much talked of, 
 a general Curiofity was raifed j and the 
 ProfefTor was importuned by many Per- 
 fons, to publifli the Subftance of what 
 he had laid before the Commiflioners. 
 To fatisfy thefe, and at the fame time 
 to confute many Calumnies and Mifre- 
 a 2 prefen- 

 
 xx Tie PREFACE. 
 
 prefentations that had been fpread a- 
 broad , he printed an Hiftorical Account 
 of the whole Affair (as it had been laid 
 before his TruJJian Majefty) by the Title 
 of Tietas Hatlenfis : the Subftance of 
 which is as follows. 
 
 IN thofe Parts, the Poor have no 
 Settlement upon Parifhes ; 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 Beggars 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 ProfefTor faw them 
 with other Eyes : he was intimately 
 touched with Companion 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 W retched nefs, are bred only to 
 make a trafic of their Mifery : they are 
 heathenifh and brutal, and even loft to 
 all Senfe of Shame, that laft Defence 
 of Virtue. Such Diftrefs in Fellow- 
 Creatures, cannot but touch the, Heart 
 
 of
 
 fe PREFACE. xxi 
 
 of a good Man, but it is difficult to 
 know how to fuccour it. Prefent Re- 
 lief may ferve to protract their wretched 
 Lives, but the only effectual Service 
 that can be done them is, if poffible, to re- 
 claim them from their profligate Courfes. 
 
 THIS was what the Profeffor had 
 very much at Heart, and to make fome 
 EfTay towards it, one Ihurfday (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, viz. the Children, 
 what they underftood of the Principles 
 of the Chriftian Religion, as taught in 
 Luther's Catechifm. The elder Perfons 
 were not examined, but only attended 
 to what was faid : and after the Pro- 
 feffor had fpent about a Quarter of an 
 Hour in teaching and explaining the 
 Catechifm, concluding with a fliort 
 Prayer, he diftributed his Alms as ufual : 
 and told them, that for the future, both 
 fpiritual and temporal Provifion was 
 defigned for them, and fhould be admi- 
 niftred after this Manner, at their Week- 
 ly Meetings at his Houfe. This was 
 about the Beginning of the Year 1694. 
 
 BY this practice, the Profeffor grew 
 
 more nearly acquainted with the Tern- 
 
 a 3 per
 
 xxii The PREFACE. 
 
 per and Manners of this fort of People : 
 and as he was ufed to confider all 
 Things in their relation to God and ano- 
 ther World, he was principally felici- 
 tous about their Inftrudion : But this 
 he found a very hard Task, and, as he 
 exprefTes it, he fcarce 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 fliort : So he bought an 
 Alms-Box, and fent it about every Week 
 among the Students, and others that were 
 charitably difpofed : By this Means h-e 
 collected about the Sum of two Shillings. 
 
 IT is necefTary here to inform the 
 Reader, that in that Part of Germany^ 
 the value of Money is very different 
 from what it is in JLngland. One Shil- 
 ling there will go as far as fix here : 
 and fnch Allowance muft be made in 
 the Sums hereafter fpecified. 
 
 THE Alms- Box above mentioned, was 
 handed about for fome Weeks j 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 afidc. 
 What followed upon this, fliall be related 
 
 in
 
 Tie P REFACE. xxiii 
 
 in the Author's own Words. cc I fixed 
 : (fays he) a Box in my own Parlour, 
 with thefe Words written over it, 
 ' John iii. 17. Whofo hath this Worlds 
 good^ and feet h his "Brother have need., 
 and jhutteth up his ^Bowels of Compaf- 
 fion from him., how dwelleth the Love 
 of God in him ? And under it, 2 Cor. 
 ix. 7. Every > Man according as he pur- 
 pofeth in his Heart, fo Jet him give., 
 not grudgingly ', or of necejfity : for God 
 loveth a chearful Giver. 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 1695. 
 AND thus I was taken up a great 
 while, with contriving effe&ual Me- 
 : thods to provide for" the Poor, and 
 : each of them hath been blefled 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 you., 
 that ye always having all fujjhiency in 
 all Things^ may abound to every good 
 Work. This Sentence made a deep 
 Impreflion on my Mind, caufing me 
 to think : How is God able to make 
 this ? Ijhoitld be glad to help the Toor^ 
 a 4 " had 
 
 cc 
 cc 
 cc 
 
 cc 
 cc
 
 xxiv Tie P RE FACE. 
 
 : had I wherewithal; whereas now lam 
 ' forced to fend many away empty and 
 ' unrelieved! Some Hours after, I rc- 
 : ccived a Letter from a Friend, who 
 heavily complained that he, and all 
 his Family, were like to perifh with 
 Want i faying he would borrow no 
 more, but if any one would for God's 
 ,fake make him an Object of his Cha- 
 rity, he fhould ever retain a grateful 
 cc Remembrance of it. This minded 
 ' me afrefh of what I had read a little 
 \vhile before, and made ftill a deeper 
 : Impreflion on me, attended with Sighs 
 ' and Afpirations. After fome debates 
 cc in my Mind, I thought on a Project, 
 : how to relieve effectually this poor 
 : Man in his prefent Want, and yet 
 : in a Chriftian manner, and without 
 cc giving the Icaft trouble to any Perfon 
 whatfoever. This then I fpeedily 
 ' put in Execution, and the faid Fami- 
 ly \vas fo fuccefsful, as to get within 
 ' the compafs of one Year, about (a) an 
 cc Hundred and Fifty Crowns by this 
 : Means : And fo their falling into ex- 
 ' treme Poverty was happily prevented. 
 This proved a fufficient Demcnftra- 
 tion, how God is able to make us a- 
 bound to every good Work ; which I 
 could not forbear here to mention, 
 
 cc becaufc 
 W Thirty Pound Sterling E*gHJk.
 
 The PREFACE. xxv 
 
 ' becaufc it helps to difcover, as well 
 : the outward Caufe, which our Un- 
 ' dertaking took its Rife from,' as the 
 c frame of my Mind, which the Lord 
 ' upheld for carrying on the Work.* 
 
 THE Children, whofe teaching the 
 Profeflfor paid for, were negligent, or 
 neglected at the School : fome of them 
 flayed often away, and in general, they 
 made no Improvement : fo that he 
 was very defirous to have a School of 
 his own, where they might be taught 
 under his Infpection. 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 Engiifh, this was about Eaf 1 
 ter 1695. When he found this Sum, 
 he faid in full affurance of Faith : 
 1 This is now a confiderdble Fund, wor- 
 ' thy to be laid out in fome important 
 : Undertaking j wherefore I will even 
 : take this for the Foundation of a Cha- 
 c rity-SchcoL The fame 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 tho Children two Hours a Day. 
 Seven and^wentyBooks were diftribut- 
 edlTo^trri^ianyCliiTdren, but only four of 
 
 * Ptetas Hatletijis, p, xi, . 5, 6. Ed, 1705, 
 
 '
 
 xxvi The P REFACE. 
 
 thefe returned again to the School : the 
 reft ran away with their new Books, 
 and the Profeflfor heard no more of them. 
 This,inftead of difcouraging him, convin- 
 ced him fo much the more, of theNecef- 
 (ity 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-Box,with th is Infcription over it j For 
 defraying the Charges of Schooling^ Books, 
 and other NeceJJaries for poor Children, 
 -Anno 1 595. And under it, He that 
 bath pity upon the Toor, lendeth unto the 
 Lord: and that which he hath given, 
 Jhall le paid him again. 
 
 ABOUT Whitfontide, till which time, 
 (as the ProfefTor had before computed) 
 his little Stock lafted ; when it was now 
 juft fpent, fome Friends, who came to 
 vifit him, pleafed with this Eflfay of 
 Charity, contributed fome Crowns to 
 the Support of it. 
 
 AFTER Whit/ontide, fome of the In- 
 habitants feeing how carefully the poor 
 Children were taught, defired that they 
 might fend their Children to the fame 
 Matter, paying him for his Trouble : fo 
 he agreed to teach five Hours a Day, 
 
 and
 
 The PREFACE. xxvii 
 
 and his Salary was encreafed to two 
 Shillings and fix 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 Inftru&ion. 
 The ProfefTor already found in part 
 that Promife verified, that God would 
 make him abound to every good Work : 
 fince befides maintaining his School, he 
 had wherewithal to aifift poor Houfe- 
 keepers; for he difpofed owhat Provi- 
 dence fent, as faft as it. came, without 
 follicitude for Futurity. 
 
 BEFORE the end of this Summer, a 
 Perfon of Quality fent to the ProfefTor 
 five hundred Crowns, upon Condition, 
 that fome Part of it ftiould be difpofed 
 of to poor Students in the Univerfity. 
 This greatly encouraged him, and he 
 prefently enquired after the more necef- 
 fitous among the Students, to twenty 
 of whom he gave a weekly Allowance. 
 He looked upon this as a Call of Tro- 
 vidence^ to make indigent Scholars a 
 Part of his Care, which he continued 
 to do, as long as he lived, making an 
 
 Efta-
 
 cc 
 
 cc 
 
 cc 
 cc 
 
 xxviii The PREFACE. 
 
 Eftablifhment for them in his Hofpital, 
 as w r ill 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 (beamed down 
 more plentifully, to mew us, that he 
 was ready to do ftill greater Things, 
 * v if we could but believe. 
 
 THE Number ot* the poor Children, 
 and thofe 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 Mafter. 
 
 BUT as the fpiritual Welfare of the 
 / I poor Children, had been the firft and 
 principal View of the ProfefTor, in the 
 Care he took of 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 refoive to {mgkr"out- fome Chil- 
 dren, and venture upon their Mainte- 
 nance, as well as their Education j and 
 this firft difpofed him to concert Mea- 
 fures for an Hofpital, before he knew of 
 any Fund for its Maintenance. 
 
 WHEN
 
 The 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 j four were prcfcntcd to the 
 Profeffor, 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 Profeflbr thus fupplied, 
 and encouraged outwardly, and led and 
 fupported inwardly, by fuch fublime 
 Degrees of Faith, as nothing but expe- 
 rience like his can give us worthy No- 
 tions of, bought, fitted up, and fur- 
 nifhed 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 himfelf; they 
 were well cloathed, and fed and taught : 
 they were kept in great Order , and a 
 
 general
 
 xxx The PREFACE. 
 
 general Cleanlinefs, that cheap, inno- 
 cent, and beft Ornament, made them 
 a very agreeable Spe&acle. The Pro 
 feflbr fpared nothing that was necefTary j 
 for he had fure Confidence in the inex- 
 hauftible Fund of Providence j and his 
 only Care was (as he tells us) not to 
 mifpend one {ingle Farthing $ but pro- 
 vide for his Poor, as Poor, viz. fiich 
 Things as were abfolutely requifite for 
 their Maintenance. 
 
 IT was faid before, that five hun- 
 dred Crowns had been fent to the Pro- 
 feffor, with a defire, that part of it 
 fliould be applied to the Support of poor 
 Students. This he had interpreted as 
 a Call of Providence, to take them un- 
 der his Care. He was very fenfible of 
 what Importance this might prove to 
 Religion, by the Opportunity it gave 
 him of regulating their Manners, dired- 
 ing their Studies, and forming fome a- 
 mong them, to be worthy Labourers in 
 the Lord's Vineyard. And therefore, 
 with their weekly Allowance, he al- 
 ways gave them good Advice : but ma- 
 ny, who took his Money, rejeded the 
 better Part of the Benefa&ion ; fpend- 
 ing even that Money in bad Company. 
 To prevent this, he refolved, in the 
 Name of God, to Board them ; and two 
 Tables were daily provided for them in 
 
 the
 
 Tie P R E FA C E. xxxi 
 
 the Hofpital. " I caft myfelf (fays he) 
 c upon the Providence of the Lord, 
 : hoping that his Bounty from time 
 : to time would fupply us with fuch 
 r Relief, as was fufficient for them." 
 By thefe Means, he became nearer ac- 
 quainted with their Temper and Capa- 
 cities i they were kept more in awe, 
 and better anfwered the main Defign of 
 fitting them for the Management of 
 Schools, or Parochial Cures. By thefe 
 Means alfo, he came to diftinguifti thofe 
 who were really in Want, from thofe 
 who were not : for thefe latter would 
 not take up with the mean Diet of 
 the HoTpital. 
 
 THIS extraordinary Progrefs in good 
 Works, did not make the Profeflbr 
 negleft the Beginning, which had been 
 relieving common Beggars. He. had 
 Faith in the Promife, that God' would 
 make him abound to every good Work : 
 and accordingly doubled his Care of 
 them : for now two Days in a Week 
 were appointed, whereon all that came 
 were inftru&ed and relieved. 
 
 BESIDES this, a Free-School was o- 
 pened for all Children, whofe Parents 
 could not, or would not pay for their 
 Learning : and thefe, with the Orphans 
 he had adopted, became fo numerous, 
 as to employ four Schoolmasters, Ano- 
 ther
 
 xxxii The P REFACE. 
 
 ther little Hcufe was added to the for- 
 mer. That too was foon filled, and 
 more room was wanting. The Profeffor's 
 Charity was not yet fatisfied, and his 
 Faith was equal to his Charity : as he 
 was confcious that God put thefe good 
 Deiires into his Heart, fo he truftcd in 
 God for the fulfilling them. 
 
 SUCH were the Circumftances, which 
 as it were infenfibly engaged the Pro- 
 feflbr in the Foundation of that famous 
 Hofpital, which has lince been one of 
 the moft illuftrious Ornaments, and Sup- 
 ports, of the Proteftant Religion in Ger- 
 many : and I have entered into fo mi- 
 nute a detail of thofe Circumftances, 
 becaufe, as 1 think, they give us" jufter 
 Notions of his Character, and better re- 
 prefent his Temper and Frame of Mind, 
 than any other kind of Defcription. For 
 the Sequel of the Story, I muft refer the 
 Reader to the Account wrote by him- 
 felf, and publifhed in Englifh by the 
 Title of Tietas Halknfis. It will be 
 feen there, how in a fhort time, without 
 any other Fund than his Faitb in Pro- 
 videncCj and afftfted only by fuch feem- 
 ingly accidental Contributions as thofe 
 abovementioned, he raifed a Building 
 which coft five thoufand Pounds, and 
 peopled it with above two hundred 
 Poor : this was in the Year 1702. four 
 
 Years
 
 The P REFA C E. xxxiii 
 
 Years after, the State of the Hofpital 
 was as follows. 
 
 TEN Schools, in which 988 Children 
 were inftru&ed by 72 Mafters. The 
 Number of Perfons lodg'd and fubfifted 
 in the Hofpital was 360,- and 84 poor \ 
 Students of the Univerfity had their 
 Diet there. Eight poor Widows were 
 maintained, with a Chaplain, and Maid- 
 Servant : and Provifion alfo was made 
 for the Relief of cafual Poor. 
 
 A s the Number of Children in thefe 
 Schools has been continually increafing, 
 ever fince the Year 1702, fo likewife 
 has the Number of their Mafters and 
 Teachers. At the Concluiion of the 
 Year 1731, the Number of the Scholars 
 and Children in the feveral Schools of 
 the Orphan-Houfe, amounted to Two 
 thoufand three hundred ; and the Num- 
 ber of Students who inftru&ed them, to 
 One hundred and fixty.
 
 A TABLE 
 
 O F T H E 
 
 CONTENTS. 
 
 HO is tie Sum and Subftance 
 of tbe wbole Sacred Wri- 
 tings, Page i 
 SECT. II. What OUT Duty is in 
 this Important Affair, * 
 
 SECT. III. With what Mind, and witb what In- 
 tention^ this Knowledge is to be fought, ibid. 
 
 SECT. IV. fbat tbis Wifdom is of tbe bigbcjl 
 Eftimation, j 
 
 S E c T. V. In wbat Scbool tbis Wifdom is to be 
 learnt, 4 
 
 SECT. VI. In tbis School, no one perfectly learns 
 all 'Things, ibid. 
 
 SECT. VII. Re that bas learned any fbwg in 
 tbis Scbool, tbo y it be never fo fmall, ought not 
 altogether to conceal it, 5 
 
 SECT. VIIL Who muft fupply Strengtb for per- 
 forming tbis Part, 6 
 
 SECT. IX. Wbat cugbt to be our Scope in read- 
 ing tbe Holy Scriptures, ibid. 
 
 S E c T. X. fbe Means of attaining to tbis End, 7 
 
 b 2 SECT.
 
 xxxvi The CONTENTS. 
 
 SECT. XL fhat this is not to be obtained by 
 Prayers alone, but that Meditation is alfo re- 
 quijjite, 8 
 
 SECT. XII. What Means may be ufed, if Me- 
 ditation does not fucceed according to our lV~ifo, 
 
 9 
 
 SECT. XIII. Alfo what to be done, if many Pla- 
 ces feem difficult and obfcure, 10 
 
 SECT. XIV. By what Degrees, an entrance is 
 made to the reading of the Holy Scriptures, 1 2 
 
 SECT. XV. *That great Benefit may be hoped 
 for, from comparing the fejiimonies cf the 
 Prophets, with thofe of Chrift and his Apo- 
 ftles, 13 
 
 SECT. XVI fhat fingular Profit may be ex- 
 pefted from fuch Comparifons, 1 5 
 
 SECT. XVII. fhat we ought to give ftritf At- 
 tention to all the IFords of Chrift and his 
 Apoftles, 1 6 
 
 SECT. XVIII. fbat great Diligence is required 
 in this Meditation on the Holy Scriptures, 
 
 ibid. 
 
 SECT. XIX. fhat we ought always to perfevere 
 in Diligence and Humility, 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. <fbat the Old Teftament refletfs 
 Light upon tJ:e New, 19 
 
 SECT. XXII. fbat this may be ittuftrated by 
 Example, 20 
 
 SECT. XXIII. fbe Words of St. John are recit- 
 ed, on which the Meditations are framed, 2 1 
 
 The
 
 The CONTENTS, xxxvii 
 
 The FIRST MEDITATION. 
 
 Of the Divine Simplicity which St. Jokn 
 ufes in the Beginning of his Gofpel. 
 
 SECT. XXIV. fbat thefe are not the fublim* 
 Words, which St. Paul accounts as alien from 
 the Divine Wifdom, 23 
 
 SECT. XXV. fbat great Simplicity may be ob- 
 ferved in St. John'j Words, 26 
 
 SECT. XXVI. What is to be thought of too ma- 
 ny learned Men, who often wreft thefe Words 
 (of St. John) from their natural Simplicity, to 
 a manifestly wrong Signification, 29 
 
 SECT. XXVII. fhat there are known Exam- 
 ples of Rationalifts, having been effectually 
 ftruck and convinced by 'this Simplicity of the 
 Words of St. John, 30 
 
 SECT. XX VIII. fhat tie Mind of St. John was 
 fo humble and honeft, that we may from thence 
 conclude his Words proceeded from the greatefl 
 Simplicity, 3 ^ 
 
 SECT. XXIX. Why this Simplicity of St. John 
 is a little more largely propofed to Confidera~ 
 tion, 34 
 
 SECT. XXX. A Prayer to Chrift, for the frue 
 Knowledge of the Simplicity and Perfpicuity 
 of the Holy Scriptures, 35 
 
 The
 
 xxxviii The CONTENTS. 
 
 In which the Beginning of St. Johns 
 Gofpel is compared with the Beginning 
 of the Book of Gene/is. 
 
 SECT. XXXI. fhat St. John, in the Beginning 
 of his Gofpel) doth refer to the Beginning of 
 Genefis, 3 7 
 
 SECT. XXXII. A Prayer to be joined with 
 this comparing of Mofes and John, 40 
 
 The THIRD MEDITATION. 
 
 In which the Beginning of St. John's Gof- 
 pel is compared with other Places of 
 Scripture, of the Old and New Tefla- 
 ment. 
 
 Si c T. XXXIII. that thefe Words of St. John 
 may be alfo explained by other Places of the 
 Old and New tTeftament, 41 
 
 SECT. XXXIV. Other Places of Scripture tend- 
 ing to illuftrate this Matter, 44 
 
 SECT. XXXV. What Benefit may be hoped for 
 from fuch Meditations and Comparisons, 58 
 
 SECT. XXXVI. A Prayer for the opening the 
 Eyes of our Minds in this important Concern, 
 
 19 
 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. XXXVII. fbat many f kings remain 
 fill hid in the emphatical Exprejfions which 
 St. John ufes, 60 
 
 SECT. XXXVIII. fhat fo great Depths, un- 
 fathomable plainly to Keafon, lie hid in that one 
 Word \by&, [or the Word] as ought to en- 
 creafe our Humiliation, 64 
 
 SECT. XXXIX. What 'fhings are further to 
 be conjldered in thefe empbatical Words of St. 
 John, 66 
 
 SECT. XL. What peculiar Account may be giv- 
 en of the Words ^T'^A'^V, Titt^.het^ov, and f\&@oy 9 
 or comprehending and receiving, 71 
 
 SECT. XLI. Why in treating here of the Eter- 
 nal Word, there is mention made of John the 
 Baptift, 74 
 
 SECT. XLII. fhat there is alfo a peculiar Em- 
 phajls in the Words o *.by@- kffnnvo<nv c# n^uv, 
 The Word dwelt among us, 78 
 
 SECT. XLIII. Why the Evangelift returns afrejh 
 to fpeak of John the Baptift, and what is to be 
 underftood by idx.&yi, He cried, 8 1 
 
 SECT. XLIV. In what the feftimony of John 
 the Baptift confifts, 83 
 
 SECT. XLV. What is to be obferued concerning 
 Grace for Grace, and comparing of the Law 
 and Grace and Truth one with another, S6 
 
 SECT. XL VI. How great Senfe is comprifed in 
 the i8 th 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. XLVIL What Prayers the Confederation 
 on all thefe things Jhould draw from our 
 Hearts, pi. 
 
 The
 
 xi The CONTENTS. 
 
 The FIFTH MEDITATION. 
 
 
 Wherein fix Arguments, proving the true 
 Divinity of -Cbrijl,. which occur in the 
 Beginning of St. jfobn's Gofpel, are di- 
 ligently examined. 
 
 i 
 
 SECT. XL VIII. fhe Firft Argument, 9$ 
 
 SECT. XLIX. fbe Second Argument, 9$ 
 
 SECT. L. fhe fhird Argument, 109 
 
 SECT. LI. Ike Fourth Argument, 1 20 
 
 SECT. LII. <fhe Fifth Argument, 129 
 
 SECT. LIII. fbe Sixth Argument, 142 
 vV. 
 
 Now this Argument comprifes fifteen im- 
 portant Points. 
 
 1. tfhat all the Holy Scriptures inculcate 
 upon Men this Faith in Chrift. 
 
 2. I'hat Chrift fends not Men to any other, 
 but calls them to Himfelf. 
 
 3. ^Tkat the Apoftles have re quired the fame 
 Faith in Chrift our Lord. 
 
 4. fbat this whole Faith confifts of fuch 
 Particulars, as are not to be attributed to any 
 created Being. 
 
 5. <fkat Faith is to be given to Chrift, not 
 as a Minifter, but as the Lord of our Salvation. 
 
 6. fbat we are commanded to live and die to 
 Chrift, is likewife an Evidence of his Divinity. 
 
 7. H r bat is fignified by thofe Exprejfions. 
 
 8. tfbat our Duty to renounce all 1 'kings 
 for Chrift'j Sake, gives fefttmotty alfo of his 
 Divine Glory. 
 
 p. fbat Chrift is to be loved above all 
 things, is alfo a tfeftimony of his Divinity. 
 
 JO.
 
 The CONTENT * xli 
 
 10. 'fbe Obligation of putting our Truft it 
 Chrift, as in God himfelf, is an Indication 
 likewife of his Divine Glory. 
 
 11. fhat we are commanded to give our 
 Hearts unto Chrift, is another Argument to con- 
 firm this AJJertion. 
 
 12. A farther Confirmation hereof is, that 
 we are to ferve Chrift in Right eoujnefs, and 
 Peace, and Joy in the Holy Ghoft. 
 
 13. tfhat the Honour of religious Worihip to 
 Is performed to Chrift, is alfo an Atteftation 
 cfhis Divine Glory. 
 
 i^.Our being baptized in the Name of Chrift, 
 is alfo a Demonftration of his Divine Glory. 
 15. Chrift 's fa 'flowing eternal Life, is ano- 
 
 ther Proof of his Divine Glory. 
 
 J J "" 
 
 SECT. LI V. What further ufe may be made of 
 the fix preceeding Arguments, 173 
 
 SECT. LV. What ought to be confdered of by 
 Perfons who are manifeftly given up to contra* 
 ry Opinions, and are become Champions for 
 them, 181 
 
 SECT. LVI. What ought to be thought of fuch, 
 who deny the Godhead of Chrift, and yet migh- 
 tily pretend to good Moral Dotfrine, and inte- 
 grity of Life, 191 
 
 SECT. L VII. fhat all Morality deftitute of 
 the Foundation of a living Faith, is unprofitable 
 and inefficient > what Advice is to be given 
 to thofe who depart from this Foundation of 
 true Morality, 1^4 
 
 SECT. LVIII. What Prayers and Praifes^ow/J 
 from tbefe Confiderations be excite din our Minds, 
 
 The
 
 xlii The CO-N 
 
 . 
 
 The SIXTH MEDITATION. 
 
 Of the Myftery of the Incarnation. 
 
 '..,.' ..... 
 
 SECT. LIX. tfbat 'tis to fa confident, wb* 
 Chrift was before lots Incarnation, and who Ht 
 now is, after be was made Man, 200 
 
 ' 
 
 The SEVENTH MEDITATION. 
 
 . 
 
 Of the Benefit we enjoy by Jefus Chrift. 
 
 S c T. 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 
 
 V _, _ *> w^i\ ted 
 
 The EIGHTH MEDITATION. 
 
 Concerning the truly divine Order wherein 
 we are made Partakers of all the Bene- 
 fits that accrue to us by Gbrtfl Jefus. 
 
 ,<V.J'^ "V, ^ r.< ^Xj;^ , 
 
 S EC T. LXI. /// what Manner and in what Or- 
 der we are to ufe the Benefits of Salvation, ob- 
 tained by Chriit for us y 212 
 
 . 
 The NINTH MEDITATION; 
 
 , u?.^ M .^ 
 
 How we may be inftrucled, from the Be- 
 
 , ginning of St. John's Go/pel, to know 
 
 Chrijl, as the Sum and Subftance of the 
 
 other Writings of St. John, aiid of all 
 
 the Holy Scriptures, 
 
 SECT,
 
 The CONTENTS, xliii 
 
 SECT. LXII. tfhat from the Beginning of St. 
 John'j Gofpel, we may alfo learn after what 
 Manner, in his other Writings, and throughout 
 the whole Scripture, Chrift is to be known, 
 
 217 
 
 SECT. LXIII. What he fides this Inftance, more 
 at large explained, may farther conduce to the 
 Knowledge of Chrift, as the Sum and Sub- 
 ftance of the Holy Scriptures, 225 
 
 SECT. LXIV. fbat a diligent Conf deration of 
 the Names and Appellations of Chrift, affords 
 alfo great Infruffion. 234 
 
 S i c T. LXV. fbat 'tis not fufficient for us to 
 know all thefe things of Chrift, but that be- 
 fdes this Knowledge, there is ft'itt more requir- 
 ed of us, 255 
 
 SECT. LXVI. In what things, and efpecially 
 in what Manner, Chrift Myftical is to be fought, 
 
 260 
 
 SECT. LXVH. fhe true and fafefl Way of fol- 
 lowing and pojjejffing Chrift, 261 
 
 SECT. LXVin. What Courfe is to be taken, 
 when Chrift long fought after is not found by 
 thee, 264, 
 
 SECT. LXIX. How all this fo difficult a Work 
 ought to be recommended to God by Prayers, 
 
 271 
 
 Cbriftus
 
 o* IK t<s\ ^ 
 
 I -.jfl'/Mi. 
 
 \V^v- 
 
 1^ 
 

 
 Chriftus Sacra Scripture Nucleus: 
 
 O R, 
 
 CHRIST the Sum and 
 Subftance of all the 
 
 HOLY SCRIPTURES, &c. 
 
 SECT. I. 
 
 
 Who is the Sum and Subftance of the 
 whole Sacred Writings. 
 
 Chrift is the Sum and 
 Subftance of all the Holy Scrip- 
 tures, all do indeed confefs ; 
 but there are few who under- 
 ftand the Meaning of thefe 
 Words ; fewer labour much to rind out 
 this Subftance, and know in what manner 
 to make their Inquiry ; the feweji of all, 
 are thofe who advance fo far in it, as tru- 
 
 B Jy
 
 2 Chrift the Sum and Subjtance 
 
 ly to eat of this Kernel, or $ubftance y and 
 ufe it for the Nourifliment and Support 
 of their inward Man. 
 
 SECT. II. 
 
 t 
 What our Duty is in this important 
 
 Affair. 
 
 SINCE therefqre This is of all others 
 our greateft Concern, 'tis fit the Reader 
 of the Holy Scriptures mould in the firft 
 Place be admonimed, not to flick in the 
 
 x I Rind of their external Hiflory, Letter, 
 and Words j but that he ought to feek 
 Chrift himfelf, as the Kernel (or Subftance) 
 
 c4 of the Holy Scriptures, and to feek Him in 
 I fuch a manner that he may certainly find 
 Him, and fatisfy his Soul with Him. 
 
 SECT. III. 
 
 With 'what Mind, and with what In- 
 tention^ this Knowledge is to be fought. 
 
 THIS is (nnDn onnai mntaa HBN) 
 
 'Truth in the inward Parts, and Wifdom 
 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 
 
 Pfalm li. 6.
 
 of all the Holy Scriptures. 3 
 
 of a natural Understanding : Nor does it 
 conlift in bare Knowledge ; but is rather 
 firft founded in the moil ardent Defire, 
 and faithful follicitude of refcuing one's 
 Soul from Destruction. It creates a 
 Change of the Heart into the divine Na- 
 ture and -j- Temper ; and declares its high 
 and heavenly Dignity by its divine Light, 
 Operation, and real Virtue and Efficacy; 
 great Peace, continual Joy, purity of 
 Heart, fweet Union with 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 Diftinction) by all thefe, I fay, it de- 
 clares its high and divine Dignity. 
 
 SECT. IV. 
 
 That this Wifdom is of the higheft 
 Eftimation. 
 
 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 Chrift the Sum and Sub/lance 
 
 ture faith, * Let not the wife Man glory in 
 bis Wifdom. 
 
 SECT. V. 
 
 In 'what School this Wifdom is to be 
 learned. 
 
 THIS Wifdom is learnt in the School 
 of the Holyji&zti. Unlefs God himfelf 
 perform me Office of a Teacher , not even 
 the firft Foundation of it can be laid. For 
 Chrift fays, -f No Man can come to me, 
 except the Father which hathfent me draw 
 him : And again, it is written in the Pro- 
 phets, And they /hall be all taught of God. 
 Every Man therefore that hath heard y and 
 hath learned of the Father, cometh unto me. 
 
 SECT. VI. 
 
 In this School no one perfe&ly learns 
 all Things. 
 
 I N this School, no Mortal perfectly and 
 fufficiently learns all Things: But 'tis a 
 Thing very pleafing to Goo 1 , 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 Ble- 
 fing to this Exercife, and to edify and 
 
 ftrengthen 
 
 * Jer. ix. 23. I Cor, i. 3 1 . f John vi. 44, 4.5.
 
 of all the Holy Scriptures. 5 
 
 ftrengthen one Perfon by another, tho' it 
 be not lawful for any Man to call himfelf 
 
 Mafter : * for One is our Mafter. 
 
 SECT. VII. 
 
 He that has learned any thing in this 
 School^ tho it be never Jo fmall y 
 ought not altogether to conceal it. 
 
 A S to my felf, I reckon I am but a 
 Novice, and one of the leaft Difciples in 
 this School ; and that I have tafted but 
 fome little Drop of this vaft Ocean of 
 Wifdom, which is in Jefus Chrift, and 
 have greater Caufe than -j- yob, to fay ; 
 How little a Portion ("pT f at2>) have we 
 heard of him : Yet, with Simplicity of 
 Mind, I adventure to rehearfe my Leflbn, 
 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 Chrift, as the Ker- ] 
 nel (or Sum and Subftance) of the Holy/ 1 
 Scriptures; and to nourim, fatiate, and 
 fuftain their Soul with him, unto Eter- 
 nal Life. 
 
 B 3 SECT. 
 
 * Matt, xxiii. 10. f Job xxvi. 14.
 
 l\ 
 
 6 Chrift the Sum and Subftance 
 
 SECT. VIII. 
 
 Who muft fupply Strength for per- 
 forming this Part. 
 
 MAY God, 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 be 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- 
 fiderfor v^a&Jiea/hiijou do read the Holy 
 Scriptures ; or what End you propoje to your 
 felf in defigning to peruje the whole f acred 
 Writings ; what it is you feek or look for 
 by it j for every thing is to be referred to 
 its true and full Scope .or Intentipfij o- 
 therwite the true afidlull Fruit thereof 
 cannot be expected. In reading the Ho- 
 
 ty 
 
 * Jobn x. 10.
 
 of all the Holy Scriptures. j 
 
 ly Scriptures, the whole Intention of the 
 Mind muft be levelled at this, and no . 
 other Scope whatever, That (i) we may *Vfy 
 come to Chrift, and (2) by Chrift, to eter- , ? - 1 \ 
 nal Salvation *. * |f * 
 
 SECT. X. 
 
 7%e 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, trufting 
 in your own Strength, Wifdom, and Un- 
 derftanding ; or imagine, that by diligent 
 Reading, Meditation and Enquiry, you 
 will be able to fearch it out ; or that then 
 you have coinpaffed your End, when you 
 have acquired fome external Knowledge 
 of Chriji, his Perfon, his Natures, Offices, 
 States, and all the Degrees of his Exina- 
 nition and Exaltation. But you muft 
 humble your felf before God, like a little 
 Child) and begin all yo;ir reading of the! 
 Holy Scriptures, with a fubmifiive Ac- 
 knowledgment of your own Infufficiency, 
 and with lerious and moft ardent Prayers 
 and Sighs to God ; nor ought you ever to 
 delift from fuch continual Humiliation of 
 your felf, though having made fome Pro- 
 B 4 grefs 
 
 * 2 Tim.'m, 15. Apis's.. 43. Jc/.xxx. 31.
 
 8 Chrift the Sum and Subftance 
 
 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 Breads, furely the pure Milk of the 
 Gofpel would, without Hindrance, flow 
 into you, and would replenish your Heart, 
 more than it might your Memory. Con- 
 cerning this Wifdom of Babes, See Matt. 
 ' xi. v. 25, 26, 27. 
 
 SECT. XI. 
 
 That this is not to be obtained by Pray- 
 ers alone^ but that Meditation is al- 
 fo requifae. 
 
 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 
 ieem at firit ; I. To attend to the genuine 
 jjfl Scope of any entire Text. 2. To weigh 
 rightly the Antecedents and the Confe- 
 
 ; quents. 3. To coniider diftinctly the Cir- 
 
 ) cumftances, viz. Who? What? Where? 
 ; By what Affiftance ? Why ? How ? When ? 
 4. To compare one Sentence with ano- 
 ther,
 
 of all the Holy Scriptures'. 9 
 
 ther, the Old, with the New Teftamenf, 
 Mo/es with the Prophets and the Pfalms, 
 6cc. 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 collect 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. 
 
 What Means may he ufed> if Medi- 
 tation does not fucceed according 
 to our Wijh. 
 
 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 
 Chrift, to your reading of them, the mat- 
 ter will thereupon grow better, you will 
 unawares be conducted by God himfelf in- 
 to the moft pleafant and fweet Meditation 
 of his eternal Truth, and he will by little 
 
 and
 
 I o Chrift the Sum and Subftance 
 
 and little, difcover to you the inexhaufted 
 Profundities and Treafures of Wifdom and 
 Knowledge, that are hid in Chrift Jefus *. 
 And for this purpofe, a Treatife publifhed 
 by me, and called, A Jhort ana clear In- 
 Jiruftion for the better Reading the Holy 
 Scriptures ivithEdifaationy maybe of Ser- 
 vice to you. And alfo my Introduction to 
 the Reading the Holy Scriptures, publifhed 
 in the German Tongue -\-. 
 
 SECT. XIII. 
 
 Alfo what to be done^ if many Places 
 feem difficult and obf cure. 
 
 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 neceflary for you 
 to read the fame Chapters agr.in and a- 
 gain, before you find any trfrnglthat can, 
 in your own Opinion, affift you in the 
 Knowledge of Chrift. Labour not anxi- 
 oufly to underftand things that are too 
 difficult for you, but willingly let them 
 pafs, until you have your Senies more ex- 
 crcifed in the Divine Myfteries. In the 
 
 mean 
 
 * Co!. H. 3. fin this Introduftion, there fs fuccinftly 
 fhcwn the Scope of the Books of the New Teftament, and 
 lately publifhed in Latia, with the Scope of the Books of 
 the Old Teftament.
 
 of all the Holy Scriptures. 1 1 
 
 mean time you will always difcover 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 eftabliming and ftreng- *' 
 thening your felf in the Love of Chriji : 
 Thus difficult Places will, by degrees,, be- 
 come obvious to you. If any Fruit (as 
 fays the Reverend Dr. Spener on this Sub- 
 ject, in his Book of the Doctrine of Faith, 
 p. 495. .) hang higher than you can reach, 
 you muft be content to feed on that which 
 is lower. Perhaps God alfo keeps fecret 
 in your Heart, this or that PafTage, which 
 at prefent you do not perceive or under- 
 Hand, but v/ill afterwards be made intelligi- 
 ble to you, if, like Mary, * you diligently 
 ponder it in your Heart ; while you faith- 
 fully obey all the profitable Counfel that ' 
 is given you, the Divine Light will quickly 
 mine 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 Chrift the Sum and Subftance 
 
 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 Inftru&ion, how you are to 
 proceed by Degrees, and fo the fitted and 
 beft Help may be adminiftred to your 
 Weaknefs, and to your Senfes, as yet but 
 little exercifed in the Word of God-, it is 
 meet, if you defire to feek rightly, and to 
 find Chrift in the Holy Scriptures, that 
 you begin with fuch Things as are moft 
 clear and eafy in this Point. Now the 
 y_ew ^Teftament, in what it teaches con- 
 \ cerning Chrift the Saviour of the World, 
 is much more explicit than the old, nay, 
 h without Controverfy, it is the true Key 
 of the Old Teftament^ while, I. fie is 
 therein made prefcnt to us, who is pro- 
 mifed in the Old tfeftament^ and there pre- 
 figured by Types and Shadows ; and 2. 
 Whilft the Evange lifts and Apoftles do 
 hardly any thing elfe, but fas B. Lu- 
 ther fpeaks,) compel and fend us to the 
 Old Teftamenf in Search of Chrift. Here 
 then it is fuppofed, that the whole Bible ^ 
 or all the Writins of the Old and New 
 
 
 eamenjn.we been once at leafl read over, 
 
 and
 
 of all the Holy Scriptures. 1 3 
 
 and the Courfe of Things, defcribed in 
 both Teftaments, fummarily underftood 
 by this Perufal j 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 n^ftft^roji... 
 venient Method for underftanding the Do- 
 ctrine, is chiefly, and in the firft Place, to 
 beguTVith the Writings of the New tfe- 
 jiament, to meditat&M$ooshem with the 
 greatelTlnduJEiy, and to render them fa-X 
 miliar to you. 
 
 SECT. XV. 
 
 reat Benefit maybe hoped for 
 from comparing the Teftimonies of 
 the Prophets, with thofe ofChriA 
 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 of Jefus Chrift. But that you may ar- 
 rive at this, it is not only necefTary,that you 
 have your IVJind andjlearj^pioufly and de- 
 voutly fixt ontlieTerfon,Wor^s"anctWofSs7 
 as alfo on the Paffion of Chrift, but that 
 you diligently examine alfo the Words al- 
 
 ledged
 
 14 Chrift the Sum and Subftance 
 
 ledged in the New T'eftament out of the 
 Old, as Teftimonies concerning Chrift ; 
 that you turn to them in the Book of the 
 Old T'ejlament j frequently read over the 
 antecedent and following Texts in Mojes, 
 tEe Prophets, and the Pjalms, where the 
 cited Teftimonies 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 
 Chrift and his Apoftles did interpret the 
 Old Tejiament. Which Pains if you (hall 
 not grudge to take, ffince to a Mind de- 
 firous of the true Knowledge of Chrift, 
 it is rather true Pleafure and Joy, than 
 Labour^ you will unawares tread in the 
 fafeft and moft certain Way of coming 
 to true Wifdom. For you will procure 
 Cbrift himfelf and his Apojiles, to be your 
 feachers and Inftrudtors, 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 
 Chrift, 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. XVL 
 
 That fingular Profit maybe expected 
 from fuch Comparifons. 
 
 J J ^(\ V: 
 
 WHEN you have, for fome time, 
 frequented this School of Chrift and of 
 his Apoftles, and being introduced by thefe 
 Matters into the Old Teflament, that is, 
 Mofes, the Prophets, and the Pfalms, and 
 ihall have well learnt, like a diligent and 
 attentive Scholar, what Places are chiefly 
 alledged by them, for the Inftruction and 
 Conviction of Men, concerning. 4^*^fJ3L. 
 of the MefRah, his Office,,, AIKJ. Benefits, 
 
 .^Jid^'******!*"^. ^ri^.^.T^rJSF* ',iT>. ..--*..-,..- --* ^j, 
 
 that JeTus is he of whom Mofis and the 
 Prvphets have written, to wit, the Son of" 
 God, and the tjwjjtfGMJWE, of the V/orldj 
 then you ought to mark thofe Places for 
 , or in them to lay a Foun- 
 
 n- : 
 
 datioh'o a ure and faving Knowledge of 
 Chrift. Which Foundation being rightly I \ 
 laid in the School of Chrift and his dpo- 
 Jiles, you will, in a {hort time, better 
 apprehend alL^^n^^^ujrjfa^A For you 
 wiIppeToEiv^j'Tri ~their*yery Vmrds, and 
 ufual Ways of fpeaking, that they every 
 where have Refpect to the Old tfeftament, 
 and do, as it were, fearch into its inmoft 
 Vitals, through the Conduct of the Spirit 
 of Wifdom, fa that even one little Word 
 fas Luther fpeaksj mall look through all 
 the OldTeJtament. SECT.
 
 1 6 Chrift the Sum and Subftance 
 
 SECT. XVII. 
 
 *fhat we ought to give ftriEl Atten- 
 tion to all the Words of Chrift 
 and his Apoftles. 
 
 WHEREFORE it is not only moft 
 neceflary to lay very carefully the above- 
 mentioned Foundation, from the Places 
 quoted out of the Old Teftament, by 
 Cbrift and his Apoftles, but you muft ac- 
 cuftom your felf to attend to, and confider 
 every Word which they have fpoken, and 
 examine diligently whence it is taken, and 
 what particular Emphafis it hath; nay, 
 you muft continually accuftom your felf, 
 by the Help of the Scriptures of the New 
 feftamenf, to converfe with Chrift and his 
 Apoftles , 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 Laiv, as is to 
 
 be
 
 of all the Holy Scripture^ 1 7 
 
 be feen in the i I9th Pfalm. Hence he 
 could fay, * Mine Eyes prevent the Night- 
 ivatches y that I might meditate on 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 Blefling of God 
 always earneftly implor'd ! we mould then 
 be good Proficients ; digging thus, we 
 mould penetrate deep, lay a firm Foun- 
 dation, and acquire true Wifdom. 
 
 SECT. XIX. 
 
 That we ought always to perfevere 
 in Diligence and Humility. 
 
 FO R he that ivatcbeth for Wifdom, I 
 (o iyiv9vi<w t whom the Study of Wifdom I 
 hardly fuffers to fleep, but takes away his I 
 Reft) fljall quickly be without Care -f-. But \ 
 he that is contumacious and refractory, V 
 and behaves not himfelf in this School, 
 with Lowlinefs and Humility, but quickly 
 loaths the heavenly Manna of the Words 
 C of 
 
 * Pfalm cxlx. 148. f Wittom\\. 6.
 
 1 8 Chrift the Sum and Sub fiance 
 
 of Chrift ^ the Apo/lles, and Evangelifts ; 
 that refufes to examine all Things with a 
 calm Spirit, nor cares to proceed gradu- 
 ally, but prefently aflumes a haughty Spi- 
 rit, as thofe learned Men, who are wife 
 according to the Flefh, are wont to do, 
 fuch an one will never arrive to any firm- 
 nefs and certainty, nor be made a Parta- 
 ker of Cbrijl^ the very Subjtance of the 
 Holy Scriptures, to the Delight of his 
 Soul. 
 
 I T behoves you therefore to obferve 
 well the Counfel that has been given you, 
 if indeed you ferioufly delire to feek and 
 fo to find Chrift in the Scriptures, that not 
 by unprofitable Science, but by the lively 
 Efficacy of a full and fruitful Knowledge, 
 you may experience him as a true Prefer- 
 ver and Saviour of your Soil. 
 
 SECT. XX. 
 
 After a diligent and frequent Peru- 
 
 fal of the New Teftament, Chrift 
 
 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 Chrift and his Apoftles^ 
 how you ought toufe this Key to Advan- 
 tage i then, and not before, you will pro- 
 ceed in proper Order, to the Reading, Me- 
 
 di-
 
 of all the Holy Scriptures 19 
 
 ditation, and more accurate Consideration 
 of the Old Teftament ; you take As it 
 were a Key v/ith you, as often as you go 
 to the Old Teftament j you devoutly ^ 
 compare the Old with the New, the 
 Shadow with the Subftance, the Type 
 with the Antitype, Prophecies with thei 
 Completion. Thus you will underftan 
 for what Reafon St. Auguftin faid, * 
 Old T'eftament has no true Relifh, if Chrift 
 be not under ft ood 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 Cbrift fo fweetly de- 
 painted there. 
 
 SECT. 
 
 "That the Old Teftament refle&s Light 
 upon the Ne-w. 
 
 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 
 ftament, by Means of the New, fo 
 C 2 
 
 * In his ninth Tract on St. jbn-
 
 2O Chrijl the Sum and Subftance 
 
 Afofes, the Prophets, and the Pjalms, will, 
 in their Turn, affift_youm^ acquiring fo 
 much a Tnore~Tolid and accurate ~Un- 
 derftanding of the New Teftament. The 
 perpetual Harmony and Agreement alfo 
 between the New and the Old Tcjlament, 
 will caufe in you a (TAwpopopUr) great Ful- 
 nefs of Faith, or will certainly very much 
 confirm and encreafe the Faith you have. 
 
 SECT. XXII. 
 
 "That this may be illuftrated by Ex- 
 ample. 
 
 SINCE all Things are better con- 
 ceived and underftood by Example, than 
 by bare Inftrudtion, we will apply the Be- 
 \ ginning of St. John's 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 Doctrine con- 
 cerning Jefus Chrifl. Add to this, that 
 it remits us very much to the Old Tefta- 
 ment, and for the moft part is efleemed 
 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, fince this is neither in 
 
 any
 
 of all the Holy Scriptures. 21 
 
 any Man's Power to perform, (becaufe all 
 the Riches of Divine Wifdotn and Know- 
 ledge are hid in it) nor does the View of 
 this plain Inftru&ion require a Dedu&ion 
 of the Myfleries contained in it, which 
 yet might be made through the AfMance 
 of Divine Grace. 
 
 I N the mean time, fmce my Deiign is 
 to render the Reader's Meditations on the 
 Holy Scriptures more eafy, and efpecially 
 his Enquiries concerning Chrift himfelf in 
 them, it will be neceffary to form divers 
 Meditations from this Subject, viz. the Be- 
 ginning of the Gofpel of St. yohn, which 
 will be nine. 
 
 SECT. XXIII. 
 
 'The Words of St. John are recited^ 
 on which the Meditations are 
 framed. 
 
 HIS Words are thefe, ver. i. In the 
 Beginning was the Word, and the Word 
 was with God, and the Word was God. 
 2. The fame was in the Beginning 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 Jhineth in Darknefs, and the 
 Barknefs comprehended it not. 6. There 
 C 3 was
 
 2 2 Chrift the Sttm and Subftance 
 
 was a Man fent from God, whofe Name 
 was John. 7. The fame came for a Wit- 
 nefs, to bear Witnefs of the Light, that all 
 Men through him might believe. 9. He 
 was the true Light which light net h 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 came unto his own, and his own 
 received hint not. 12. But as many as 
 received him, to them gave he Power to 
 become the Sons of God> even to them that 
 believe on his Name, 13. Which were 
 born, not of Blood, nor of the Will of the 
 Flejh, nor of the Will of Man, but of God. 
 14. And the Word was made Flejh, and 
 dwelt among vs (and we beheld his Glory, 
 the Glory as of the only Begotten of the Fa- 
 ther) full of Grace and frutb. 15. John 
 bart Wititefs of him , and cried, faying, T?his 
 was he of whom I fpake, He that cometh 
 after me, was before me (or was preferred 
 before me] for he was before me. 16. And 
 of his Fuln^fs 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 fe en 
 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 Scripture** 2 3 
 
 Concerning thefe Words, now fol- 
 lows the firft Meditation. 
 
 O F the Divine Simplicity which St. 
 John ufes in the Beginning of his Gof- 
 pel. 
 
 SECT, XXIV. 
 
 'That thefe are not tkefublime Words 
 which St. Paul accounts as alien 
 from the Divine Wifdom. 
 
 WHAT St. Paul writes, i Cor. ii. I, 
 2, 4, 5. holds not good of him alone, but 
 is the true Propriety of all the Apoftles 
 of the Lamb. J, Brethren, fays he, when 
 I came to you, came not with Excellency of 
 Speech, or of Wifdom y declaring unto you 
 the T'eftimony of God. For I determined 
 not to know any thing among you y fai>e Jefus 
 Chrift, and him crucified. And my Speech 
 and my Preaching was not with enticing 
 Words of Mans Wifdom y but in Demon- 
 flration of the Spirit, and of Power. 'That 
 your Faith foould not Jiand in theWifdom 
 of Men y but in the Power of God. If any 
 one therefore think otherwife concerning 
 this Beginning of St. John's Gofptl, he 
 knows not the Mind of St. John> who, 
 C 4 lying
 
 24 Cirift the Sum and Sub fiance 
 
 lying in the Bofom of Jefas, perfectly 
 learned the true Wifdom, and pureft Sim- 
 plicity % of Children. But that he may 
 feem 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 (fv^uii) 
 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 furpafTes 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 refts fecurely upon it, the moil: 
 iimple and common Words, whereby a 
 thing is fo exprefs'd, as to be beft under- 
 ftood by all, are to him the moft grateful 
 and agreeable. Thus ought we to think 
 of the Beginning of St. John's Gofpel. 
 Here you have not the exalted Words 
 
 of Man's Wifdom, nor a pompous and 
 
 * A i 
 
 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 Sublimenefs of the 
 things themfelves, ; nay, the more fu-' 
 blime the things are which he propofes, . 
 the more fimple were the Words which I / 
 he chofe to exprefs them by. For St. 1 1 / 
 John was a Teacher of the univerfai 
 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 God, that to this very 
 Day the Learned and the Wife mould ad- 
 mire the Wifdom of thofe, who were 
 with Jefus, being ignorant and unlearned 
 Men; as heretofore the Rulers and El- 
 ders, and Scribes, and Annas the High 
 Prieft, and Caiphas, and as many as were 
 of the Kindred of the High Prieft, fee- 
 ing the Boldnefs of Peter and John, and 
 perceiving that they were unlearned and 
 ignorant Men, marvelled at them*. Thus 
 thofe Things are underftood to be true 
 which are written : / will dejiroy the 
 WiJ'dom of the Wife, and will bring to no- 
 thing the Under/landing of the Prudent. 
 Where is the Wife ? Where is the Scribe ? 
 Where is the Difputer of this World ? 
 
 Hatb 
 
 * Atts iv. 5,9, 13.
 
 2 6 Cbrtft the Sum and Subjlance 
 
 Hath not God made foolijh the Wifdom of 
 this World*? 
 
 SECT. XXV. 
 
 That great Simplicity maybe obfervcd 
 in St. John',? Words. 
 
 I F we confider the very Words of St. 
 John, what I pray do we find in them of 
 the Sublimed Nay, does he utter a fingle 
 Word, wherein there is not the greateft 
 Simplicity ? He fpeaks of Chrift the Son 
 of God, he calls him the Word, attefts he 
 was in the Beginning, and that he was 
 with God, his moft beloved Father, be- 
 fore the World was made. And fince he 
 fa attributes Eternity to him, as a Di- 
 vine Property, and neverthelefs affirms of 
 him that he was with God ; from whence 
 perhaps k 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 
 ErTence 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 9, 20. Ifaiab-xxa.. 14. ch. xxxiii. 13.
 
 of all th&Holy Scriptures. 27 
 
 ning with God. However, this Repetition 
 is not unneceffary. For St.yabn* through- 
 ly underftood how great Majefty lay hid 
 in this eternal and incomprehenfibte Union 
 of the Effence and Will of the Father and 
 the SQH ; and ftnce, by the illumination of 
 the Hafy Spirit, he had before his Eyes the 
 Gfary which the<w had with d&Fotber be- 
 fore the World was. He thus exprefTes the 
 fame thing in the moft pkin and natural 
 Words : This Word was in the Beginning 
 with Gsd* There cannot poffibly be mo-re 
 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 theHolyGhoft bath vouchfafed to it- 
 luminatej 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. John, 
 provided he bring with him an honeft Mind, 
 he cannot well judge otherwife of them, 
 but that they are all pkin and perfpicuous; 
 for the underftanding of which, no one 
 ftands in need of the Arts of the learned 
 Men of this World, but 'tis neceflaiy only 
 that a Man fhould receive thefe Things fo 
 clearly and plainly laid before his Eyes, 
 with Faith and a iincere Mind, that he 
 
 feek 
 
 Job.
 
 2 8 Chrift the Sum and Subftance 
 
 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 everlafting and moft 
 bleffed Fellowmip 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 neglecl, when they ftrain all 
 the Strength only of their natural Wit, 
 fyet effecl: nothing by it) to' attain to the 
 true Senfe of St. Johns Words. It is a 
 iingular Mercy of God, if they do not 
 fwerve even from the external Truth, fo 
 evident before their Eyes, but maintain 
 from thence the Eternal Divinity, and the 
 true Humanity of Cr//?/cogether with 
 the Benefits obtained for us by hu Incar- 
 nation. For where they aft 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 Darknejs did not comprehend 
 the Light, becaufe they would not obey 
 him, 'who 'would have called them out of 
 Darknefs into his marvellous Light *. / 
 
 am 
 
 * i Pet. 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 Darknefs, 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 ( Jefus Chrift) 
 with Simplicity of Mind. 
 
 SECT. XXVI. v 
 
 What is to be thought of too many 
 learned Men, who often wreft thefe 
 Words (of St. John,/ from their 
 natural Simplicity ', to a manifeftly 
 Signification. 
 
 I T is meet we fhould tremble for Fear, 
 and ftand amazed, when we behold the 
 moft grievous Judgments of God, viz. 
 How he confounds the Underftanding of 
 the Learned of this World, whilft many 
 Perfons, not indeed at all deftitute of a 
 good natural Sagacity and Underftanding, 
 are fo offended at the great Simplicity of the 
 Holy Scriptures, that they have found out 
 divers ways of inverting the Senfe of clear 
 Words, and ufe their utmoft Endeavours 
 
 to 
 
 * John viii. 12.
 
 30 Cbrift the Sum and Subftance 
 
 to deny their plain Meaning, draw them to 
 a foreign Senfe, or accommodate them to 
 the Tall 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 
 injpir'dy and neverthelefs impugn the efer- 
 Divinity and Majefty of our Lord Je- 
 fus Chrift, ought to render us cautious and 
 circumfpedt, that we do not pervert the 
 Holy Writings to our own Deftrudtion ; 
 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. XXVII. 
 
 T^hat there are kmwn Examples of 
 Rationalifts having been effeElually 
 Jlruck and convinced by this Sim- 
 plicity of the fiords of Si. 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 leaft holds it as 
 
 it
 
 of all the Holy Scriptures. 31 
 
 it were down, by a fuperior Force. Thus 
 Theophilus Spizelius, in his Scrutiny of A- 
 tbeifm, has recorded of a certain * Man 
 fallen into Atheifm, or at leaft an idle Neg- 
 lect and Contempt of a Deity j that upon 
 reading only the former Words of St. 
 John's Gofpel, which he light upon by 
 Chance, or rather by the merciful Gui- 
 dance of God's Providence, reflected with 
 great Compunction on the miferable and 
 
 dan- 
 
 * This was Francifcus Juniys, a moft noted Divine a- 
 mong the Reformed, who (in his Life, premifed before hi* 
 Theological Works printed at Geneva, 1705, in fol. /. 10.) 
 relates at large, that when he was a young Man, he fell un- 
 der a moft grievous Calamity, viz- Atheifm, by the Boldnefs 
 of others, and his own Imprudence, and was fo far gone in 
 it, that his Mind was become hardened and infallible. But 
 how he got out of it, he tells us p. 1 1 . in thefe Words : I 
 happened to open that Book called the tfew Teftamcnt, which 
 was freely offered to the World from God : The Thing that 
 immediately prefented itfelf to my View, whilft I was bufied 
 about another Matter, was that moft auguft Chapter of St. 
 John t-he Evangelift and Apoftle : In the Beginning was the 
 Word, &c. I read part of the Chapter, and, during the 
 Time, was fo inwardly agitated and affecled, as prefently to 
 perceive, that the Divinity of the Argument, and the Ma- 
 jcfty and Authority of the Writing, did far excel all the 
 lofty Strains of human Eloquence ; my Body trembled, my 
 Mind was aftonimed, and all that Day I was fo difquieted, 
 that I hardly knew what I was. O Lard my God, Thou didft 
 remember me, according to thy infinite Mercy, and didft 
 receive the lofl Sheep inty thy Flock. From that time, when 
 it had thus pleafed God, by the Influence of his Holy Spirit, 
 to fl* ike fo powerfully upon me, I began to read and treat other 
 Subjects with greater Coldnefs and Indifference, but to think 
 oftner, and to be more earneftly converfant about pious Mat- 
 ters. Compare herewith the Hift&ry of Atheifm, written by 
 Mr* Jenkin Thomas Phi/ipps, cap. xi. $.2. where theie 
 Words of Junius are alfo alledged.
 
 3 2 Chrift the Sum and Subftance 
 
 dangerous Condition of his Soul, and 
 turned himfelf truly to the eternal and 
 living God. Glory be to the infinite 
 (*/A*^p<rrit) or Love of God our Saviour, 
 who leaves not himfelf utiattefted, even 
 to thofe who feem moft alienated from 
 him. 
 
 AND 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. Jo/iab Woodward, called 
 Fair Warnings to a carelejs World^ very 
 worthy to be read by all that have any 
 Curiolity to know the Sentiments of great 
 Men, relating to Things of the greateft 
 Importance. 
 
 SECT. XXVIII. 
 
 That the Mind of St. John was fo 
 humble and honeft^ that we may 
 from thence conclude his Words 
 proceeded from the greateft 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's Grace and Mercy, that 
 he may look into the fubmifiive, humble 
 
 and
 
 of all the Holy Scriptures. 3 3 
 
 and gentle Mind of the Difciple of our 
 Lor d, 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 moffc deeply imprint on 
 hir Mind, the Glory, the Majefty, 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 
 blefled Knowledge, mould 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* 
 ginning unto the End * , led him into a 
 more profund Contemplation of his G/o- 
 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 mould 
 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 
 fuggeiled to him the Ufe of the plaineft, 
 and moft intelligible Words, that fo every 
 one might underftand him j and unlels 
 Men would peevifhly refift the Operation 
 
 D of 
 
 x. i,
 
 34 Chrift the Sum and Subftance 
 
 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 Go d* 
 
 SECT. XXIX. 
 
 Why this Simplicity of St. John is 
 a little more largely propofed to 
 Confederation. 
 
 B U T we have therefore entred upon 
 this Meditation concerning the Simplicity 
 of St. Johns 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- 
 derflood, 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 frnall 
 Detriment, and therefore nothing is more 
 requifite, than that we mould recommend 
 to humble Minds the great Simplicity of 
 the Divine Word, ftho' there is fuch a 
 Veil over the Eyes of the Learned, that 
 they will not acknowledge it.J Ho ! * cries 
 
 Wif- 
 
 * Ifaiablv. I, 2, 3.
 
 of all the Holy Scriptures. 35 
 
 Wifdom, every one that thirfteth, come ye 
 to the Waters, and he that hath no Money, 
 come ye, buy and eat, yea, come, buy Wine 
 and Milk 'without Money , and without Price. 
 Wherefore doyefpend Money for that which 
 is not Bread ? and your Labour for that 
 which fatisfieth not ? Hearken diligently 
 unto me, and eat ye that which is good, and 
 let your Soul delight itfelf in Fatnefs. In- 
 cline your Ear, and come unto me, hear and 
 your Soul Jhall live, and I will make an 
 everlafting Covenant with you, even the fur e 
 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 difcern the moft pure Simplicity of 
 thy Word, leaft, whilft vainly boafting of 
 its Clearnefs, we may, in reality, find it 
 cloudy and obfcure. Grant that we may 
 rightly attend to thy Word, as to a Light 
 mining in a dark Place, (where not thy 
 Word, but the Place is dark) yea, do Thou 
 Thyfelf mine in our Hearts, mine in them 
 as the true Day, arife in us like the Mor- 
 D 2 ning
 
 36 Chrift the Sum and Subjlance 
 
 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 j and did 
 therein ,with fo flrong and firm a Faith, 
 receive Thee as the Lord of Glory r , 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, (which is 
 the one only and true Knowledge) that 
 we may rightly and favingly underftand 
 Thy Word. 
 
 The
 
 of all the Holy Scriptures. 3 7 
 
 The Second Meditation. 
 
 I N which the Ikginning of St. Johns 
 Goipel is compared with the Beginning 
 of the Book of Gene/is, 
 
 SECT. XXXI. 
 
 'That St. John, in the Beginning of 
 his Gofpel, doth refer to the Be- 
 ginning of Generis. 
 
 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, in defcribing Eternity, 
 when nothing was yet made, and Time 
 was not begun, faid, In the Beginning. 
 St. John, in like manner, lays hold of this 
 Word, and begins his Gofpei with it ; 
 as if he would fay, what then was in the 
 Beginning, of which Mofes fpeaks ? In the 
 Beginning, fays he, was the Word. For 
 when there was nothing as yet made, to 
 whom, or with whom God could fpeak, 
 it is immediately faid : And God faid ; 
 wherefore as Mofes places the word, faid y 
 next to God, (as a word which is in the 
 Mind, is nearer! to the Manj fo St. John 
 D 3 like-
 
 3 8 Chrift the Sum and Subjtance 
 
 likewife fays, the Word was with God, 
 ver. i. But lince Man (fuch is the Blind- 
 nefs of his Mind) knows nothing but of 
 the human and imperfect word, and 
 therefore eafily forms fuch an Idea to 
 himfelf cbncerning the Word of God, as 
 he does, concerning the word of a Man ; 
 therefore St. John interprets the Words 
 of Mojes y 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 E fience with God, and fo 
 was itfelf in the Beginning, and from all 
 Eternity, by an indiiToluble EfTence, with 
 God. Moreover, as Mofes alfo teftifies 
 through that whole Chapter, that all 
 Things were created by the * dicere, or 
 Word of God, fo John alfo fpeaks, in like 
 manner : AH Things -were made by him, 
 and without him was not any thing made 
 -that was wade. And as Mofes faid, An d 
 the Spirit of God moved upon the Face of 
 the Waters y fo the Spirit in St. John 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 Word ; as Mofes alfb affirms, 
 that all created living Things were pro- 
 duced by the it die ere, or Word of God. 
 When Mofes fpeaks of the Light, which 
 
 was
 
 of all the Holy Scriptures. 3 9 
 
 was made by God's faying, And* that God 
 faw this Light was good -, St. John certifies 
 that the true Light, and the Origin of all 
 Light, is no other but that effential Word 
 of God, with whom, if that created Light 
 be compared, it will be only a Shadow, 
 an outward Figure and Reprefentation. 
 When Mojes 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 theLightfrom the Dark- 
 nejs; calling the Light Day, andtheDarknefs 
 Night : St. John writes thus, The Light Jhi- 
 neth in Darknefs, but the Darknefs compre- 
 hended it not, even as the Night does not 
 comprehend the Day. And becaufe St. 
 Johns Concern was fo much about the 
 new Creation, whole Image and Figure 
 the firft Creation was, he had before his 
 Eyes the jth verfe of the id chap, of Gen. 
 where it is faid, The Lord God breathed 
 into Man's Nojirils the Breath of Life, and 
 Man became a living Soul. Therefore 
 faith St. John, In the Word 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 Mofes, does 
 likewiie interpret Mofes by St. John. But 
 D 4 by 
 
 * Let there be Light.
 
 40 Cbrift the Sum and Subftance 
 
 by this (hort 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 exactly, that every one is 
 able to fee and underftand they do fo 5 
 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 com- 
 paring of Mofes and John. 
 
 GRANT to us, O Lord Jefus, 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, 
 Amen. 
 
 The
 
 of all the Holy Scriptures. 41 
 The Third Meditation. 
 
 - i 
 
 I N which the Beginning of St. Johns 
 Gofpel is compared with other Places of 
 Scripture, of the Old and New Tefta- 
 
 ment. 
 
 r '.' ' ' ' I ** 
 
 SECT. xxxm. 
 
 V/fl g 
 
 That thefe Words of St. John may 
 be alfo explained by other Places 
 of the Old and New Teftament. 
 
 THESE Words of St. John may firft 
 and chiefly be compared with Prov. viii. 
 where the Wifdom of God fpeaks thus, 
 ver. 22, &c. " The Lord poffeiTed me in! 
 " the Beginning of his Way, before his 
 " Works of old. I was fet up from 
 " everlafting, 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-
 
 42 Cbrift the Sum and Subftance 
 
 " Compafs upon the Face of the Deep - 
 " When he gave to the Sea his Decree, 
 <c that the Waters mould 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 daily 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 blefled are they 
 tc that keep my Ways. Hear Inftrudtion, 
 " 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 (hall obtain Fa- 
 u vour of the Lord". Thefe Words, 
 B. John 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 Wif- 
 dom of God fays : The Lord poffeffed me in 
 the Beginning of his Way. / was fet up 
 from evjtrlafting, from the Beginning, 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 : The 
 Lord pojfeffed me in the Beginning of 
 bis Way> before any Time began, when 
 there were no Depths, I was brought forth, 
 
 when
 
 of all tie Holy Scriptures. 43 
 
 when there 'were no Fountains abounding 
 with Water, before the Mountains were 
 fettled, 'when he eftablijhed 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 Earth, . 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, .findtth Life. 5. As St. 
 John fays : T^he Word was made Flejh, and 
 dwelt among us : fo here fays the Wifdom 
 of God : / rejoiced in the habitable Part 
 of the Earthy and my Delights were witb 
 the Sons of Men. 6. Again, As St. John fays: 
 And we beheld his Glory, the Glory, I fay, 
 as of the only Bego-tten of the Father : fo 
 here fays the Wifdom of God : He that 
 Jindeth me, ft all obtain Favour of the Lord. 
 7. He whom Solomon calls, the eternal 
 Wifdom, St. John 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 are met 
 together, that is, 'Truth 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 Chrift the Sum and Sub/lance 
 
 which God has manifefled to us by the 
 Incarnation of his Son ; both do, as it 
 were, mutually meet in Chrift ; therefore 
 St. John declares, that Chrift is full of 
 
 Grace and Truth. 
 
 _ 
 
 SECT. XXXIV. 
 
 Other Places of Scripture tending to 
 illujlrate this Matter. 
 
 BESIDES this remarkable Place it- 
 felf, every one of St. John's 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. ivhofe goings forth 
 have been from of old [from the Begin- 
 ning] from everlafting. Ifaiah thus in- 
 troduces him, chap. xliv. ver. 6. Thus 
 faith the Lor 'd, the King of IJraeI } and 
 his Redeemer, the Lord of Ho/ts, I am the 
 jirft, and I am the loft, and bejides me 
 there is no God-, which Words may alfo 
 be compared with Ifaiah xli. 4. chap, 
 xlviii. 12. Rev. i. 17. chap. xxii. 13. and 
 Pfalm cii. ver. 24, 25, 26. 27, 28. Thus 
 it is fpoken of him ; 1 faid, O my God, 
 take me not away in the midft of my Days : 
 thy Tears are throughout all Generations. 
 Of old haft thou laid the Foundation of 
 
 the
 
 of all the Holy Scripture*. 45 
 
 the Earth : and the Heavens are the Work 
 of thy Hands. hey Jhall perijh, but thou 
 (halt endure: yea, all of them Jhall 'wax 
 old like a Garment -, as a Vefture jhalt thou 
 change them, and they Jhall be changed. But 
 thou art the/ante, and thy Tears Jhall have 
 no End. 'The Children of thy Servants 
 Jhall continue, and their Seed Jhall be ejla- 
 blijhed before thee. With which Words 
 may likewife be compared Heb. i. 1 1, 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 explain'd j which Things St. 
 John alfo fays : All things 'were made by 
 him, and 'without him was not any thing 
 made that ivas made. And further, He 
 was in the World, and the World was 
 made by him-, which St. Paul very em- 
 phatically and fully thus exprefles : Who. 
 is the Image of the tnvifible God, the Firft- 
 born of every Creature. For by him were 
 all things created that are in Heaven, and 
 that are in Earth, vifible and inviftble^ 
 whether they be 'Thrones, or Dominions, or 
 Principalities, or Powers ; all things were 
 created by him, and for him. And he is 
 before all Things, and by him all Things 
 conjift *. When the Son of God is by St. 
 
 John 
 
 * Col i. 15, 16, 17.
 
 46 Cbrift the Sum and Sub/lance 
 
 John called the Word, it is confonant to 
 Pjalm xxxiii. 6. By the Word of the Lord 
 were the Heavens made -, and all the Hoft 
 of them by the Breath of bis Mouth. With 
 which Place may alfo be compared i 
 John 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, The exprefs Image 
 of his Per/on, ($< (fronto**) in the fame 
 Senfe wherein the Word of God is here 
 taken. But he is alib therefore called the 
 Word of God, becaufe all Revelation is 
 made in and by the Son. Hereto belong 
 the Words of Hofea, chap. xii. 10. fay- 
 in which Chrifl, the Angel, with whom 
 Jacob aded as a Prince, who is the Lord 
 God of Hojls, the Lord is his Memorial, 
 ver. 5. faith, / have Jpoken by the Pro- 
 phets, and 1 have multiplied Fijions, and 
 ujed Similitudes. 
 
 When he is called by St. John, chap, 
 i. 1 8. o r, which is [in the Bofom of the 
 Father 5] that 'was, ver. i, 2, 9, 10. and 
 that cometh, 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 is, and 
 who was, and who is to come. When St. 
 John fays : In him was Life, and the 
 Life was the Light of Men , in like man- 
 ner,
 
 of all the Holy Scriptures. 47 
 
 ncr, Pfalm xxxvi. 9. Life and Light are 
 joined together ; with tbee is the Foun- 
 tain of Life, in thy Light Jhall we fee 
 Light. Who is that Fountain or Origin 
 of Life ? And wherefore is this Origin 
 of Life faid to be with God ? Is it not 
 the Word, 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 ive fee Light. Thus likewife 
 in other Places he joins together Light 
 and Life, and from thence fetches mofl 
 effectual and greateft Comfort. The * 
 Lord is my Light and my Salvation, whom 
 Jhall I fear ? The Lord is the Strength of 
 my Life, of whom Jhall I be afraid? Our 
 Saviour himfelf joins them both toge- 
 ther : -J- / am the Light of the World ; 
 he that followeth me, Jhall not walk in 
 Darknejs, but Jhall have the Light of 
 Life. Moreover our Saviour is faid to 
 be the Life and the Light J . And that 
 we may understand, what the faithful 
 Children of God in the Jewijh Church 
 have obferved, that the Prophets prophe- 
 iied of a certain, fingular, 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- 
 
 * Afl s xiii. 47. Luke i. 79. Pfalm xxvii. i. f John 
 Viii. 12, \Jo1jn xiv. 6, Luke ii. 32. jj'vink xlix. 6.
 
 48 Chrift the Sum and Subftance 
 
 immerfed in the Darknefs of Sinners, are 
 enlightened by Means of that Light) St. 
 John {tiles him not merely Light, but 
 with a peculiar Emphafis, the Light of 
 Men, that is, with which no other Light 
 can be compared, and which difFufes its 
 Splendor over all Mankind j nay, he here 
 makes mention of that very Man, who 
 he knew was called by Chrift himfelf, a 
 burning and a jhining Light *. For altho' 
 John the Baptift 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 were,) 
 rejects John the Baptift, and fays, He 
 ivas not that Light, but was fent, that 
 he might bear Witnefs of that Light as if 
 he mould fay, altho' John was the greateft 
 of 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 Chrijl ; yet there 
 is no Account at all to be made of that 
 Light, when compared with Chrift, iince 
 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 Baptift received both his Light 
 and Life. The Faithful are alfo called 
 by Chrift himfelf and his Apoftles, the 
 
 Light 
 
 * Jobn v. 35.
 
 of all the Holy Scriptures. 49 
 
 Light of the World * ; Light in the Lord-\- ; 
 Tea, jhining as Lights in the World J. 
 Like Lights in the Firmament of Heaven, 
 which God created the fourth Day, to 
 give Light upon the Earth ||. But the 
 Holy Scriptures call Chrift the Sun, as 
 Malachi ** on this Subject prophelies j 
 Unto you that fear my Name^Jhall the Sun 
 of Righteoufnej's arife, 'with Healing in his 
 Wings. Therefore, to this Sun is afcrib- 
 ed all Illumination ; as St. Paul -J-f- thus 
 fummarily comprehends the Prophecies of 
 the Prophets concerning this great Light : 
 Wherefore he faith, Awake thou that Jleep- 
 eft, and arife from the Dead, and Chrift 
 Jhall give thee Light. To this Light, he 
 afcribes his own, and the Illumination of 
 others ; which alfo overfpread the Face 
 of Mofes JJ with a typical Brightnefs : 
 to which alfo are to be referred, what Job 
 fays, Ch. iv. 18. He gave Light to his An- 
 gels -, (hath Jhined 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 {hall eafily fee 
 what is to be underftood by his own -, T 
 
 E ic/ 
 
 * Matt. v. if. f Epbif. v. 8. $ Phil. ii. 15. 
 
 yien. i. 15. ** Mai. iv. 2. ff Bpbef. v. 14. 
 Exod. xxxiv. 30. 2 Cor. iii. 7. 

 
 50 Chrift tki Sum and Sub ft ante 
 
 fl*. For the Lord fays by Mvfet, * / 
 'Will fet my tabernacle amsmgft you^ (the 
 Sons of Ifrael) and my Soul jhall net **#- 
 for yw. Aw I toili todtk anting ywt t 
 and will be ytoir God, and ye jhdll be my 
 People. And in another Place -f the Lord 
 fays, If ye will obey my Vtice indeed, and 
 ktep my Covenant y thtn ye Jhall be a pe- 
 culiar 'Tfeafiire unit tfte, att&vt all Pteple 
 fir all the &artk h mint. And ye fxill 
 be vntv m* a Kingdom tf Priefts, <ifid An 
 hely Nation. Ffom this Comparifon, it 
 manifeflly appears, wha it was that fpake 
 to the Children of //Jw/at that time ; and 
 who called them his People, and his Pro- 
 priety j and Who He is, whofe Voice they 
 ought to obey $. That is> it appears that 
 St. John knew by the Holy Spirit, that 
 this was Ghrift-, the Sen of the blejed God -, 
 as he who made the whole World, and 
 fo had Dominion over all People : But 
 when ihfe World, in its Darknefs, did not, 
 and would not comprehend him, Dark- 
 nefe and Ignorance overfpreading the Na- 
 tions of the Earth j that he felecled one 
 People out of all the reft, the Children of* 
 jyh^/,tc)be his own peculiar People) to the 
 End that Light fhotild fo fhlneand glittef 
 among them, that other People alfo might 
 to this Light, and be made Parta- 
 
 kers 
 
 i , 1 2. 
 Exud. xxiii, 21, z
 
 of all the Holy Scriptures. 5 1 
 
 kers of the Splendor of it. That there- 
 fore Mofes 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 peculiar 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 expected mould 
 come -, and fo by obeying his Voice truly, 
 and not in Appearance only, (the fame 
 which Mofes had inculcated upoti Them *) 
 They might become his People, his P*- 
 culium, and proper Sheep ; to wit, the 
 true Ifrael of God. When, f- moreover, 
 J'Obn testifies of the Son of God 3 that 'tis 
 many as received him, to them g&ve be 
 Power to become the Svns of God. The 
 Old Teftament, in like manner, affirms 
 this : For it is faid in Ifaiab, J One jbail 
 fay, I am the Lord's-, &nd another jball 
 call himfelf by the Name if Jacob : And 
 another Jhall Jubj'cribe with bis Hand, un- 
 to the Lord, and jirname himfelf by the 
 Name of Ifrael. And in the JI Pfalms, 
 Frwn the Womb of the Morning, thou hajt 
 the Dew of thy Toutb : By which Wori, 
 this holy Offspring, this People of Mel- 
 Mfedeei, bodi ia relation to their Mul- 
 E 2 titude, 
 
 * Deut. xviii. 15. f John x. 4, 14, 8^*7, z8. i Pet< 
 ii. 9- Gal. vi.a 6- $ Jfa. xliv. 5- U ff*l* fix. $.
 
 5 2 Chrift the Sum and Sub/lance 
 
 titude, and to their Divine Original (even 
 as Manna) is * defcribed. To which Jfaiah 
 agrees, faying, -f- Shall I bring to the 
 Birth, and not caufe to bring forth, faith 
 the Lord ? Shall I cauj'e to bring forth, 
 and Jhut the Womb ? faith thy God: 
 Which Words afford Light alfo to the 
 Divine Birth, fpoken of John \. 14. 
 where that Evangelift attefts of the Word, 
 that it dwelt among us -, or, that by 
 his taking of Flefh, 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 ; J Then a Cloud covered the Tent 
 of the Congregation, and the Glory of the 
 Lord filled the Tabernacle. And Mofes 
 'was not able to enter into the Tent of the 
 Congregation , becaufe the Cloud abode there- 
 on^ and 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 went onward in all their 
 yourneys : But if the Cloud were not 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 
 their Journeys. The || Children of Ifrael 
 
 were 
 
 * Exod. xvi. 13, 14. f Ifa. Ixri. 9. 
 
 Exod. xl. 3438. I) Numb, ii. 225.
 
 of all the Holy Scriptures. 53 
 
 were to pitch their Tents towards the 
 Baft, the South, the Weft, and the North : 
 But all thefe 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 fanctify them. The Words of Ba- 
 rucb * agree alfo with the Words of John; 
 Afterward he \Wifdom} did foew himfelf 
 upon Eartb y and converjed with Men : 
 With which Words compare the whole 
 xxiv tb Chapter of Ecclef. When John 
 fays, We beheld his Glory ; this puts us 
 well in mind of Mojes's Prayer to the 
 Lord, Exod. xxxiii. 18, 19. I bejeech'Thee, 
 fhew me thy Glory. To whom the Lord 
 anfwers, / will make (310 *>3) 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 j for the Lord 
 defcended in a Cloud, and ilood with him 
 there, and proclaimed the Name of the 
 Lord. And the Lord (whom the Lord 
 himfelf had called All his Gcodnefs, which 
 he had promifed he would make to pafs 
 before Mofes, chap, xxxiii. 19.) pajfed by 
 before him> and proclaimed^ fbe Lord, the 
 E 3 Lord 
 
 * Chap. iii. 37.
 
 54 Chrift the Sum and Subftanu 
 
 Lord God, merciful and gracious, hng- 
 fuffering, and abundant in Goodnefs and 
 c ?ruth. To this Proclamation of the 
 Lord, Mofes boldly appealed, Numb. xiv. 
 when the People had grievoufty offended 
 God. And now, fays he, ver. 17,18. /&?- 
 feech tbee, let the Fewer tf my Lord bff 
 great, according as thou haft fpoken j fay- 
 ing, *fbe Lord is hng-fuffering, and of great 
 Mercy, forgiving Iniquity and Tranjgref- 
 Jion, and by no means clearing the Guilty, 
 vifiting the Iniquity of the fathers upon 
 the Children, unto the third and fourth 
 Generation. Pardon, I befeech tbee (he 
 adds, ver. 10. becaufe he had acknowledg- 
 ed Mercy and Forgivenefs of Sins in the 
 Lord, as he had been taught by the Lord 
 himfelf, who was manifefted to him) the 
 Iniquity of thisPeople, according to the great- 
 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, Chrifi) 
 faying 5 / have pardon d according to thy 
 Word, ver. 20. David, who endeavour 'd 
 to know from M&fes the Lord and Chrift, 
 who, according to the Promife of God, 
 fhould * be one Time born a Man, of his 
 Seed ; did not pretermit this Teftimony, 
 deliver'd by God concerning his Son : and 
 rightly confider'd, that it was not fo much 
 
 Mofes, 
 
 * 2 Sam. vii. i Cbrcn. xxviii.
 
 of all the Holy Scriptures. 55 
 
 Mo[es y as the Lord, who there fpake: 
 <fbe Lord, fays he, * made kn&wn his Ways 
 t9 Mofes, bis Aft* to the Children of fr 
 rael. 'The Lord is merciful and gracious, 
 jlvw to Anger \ and plenteous in Mercy ^. 
 But as Mofes, when the Lord made his 
 Gfary, that is Chrift, to pafs before his 
 Face, did chiefly acknowledge his Grace 
 and Truth, or his Faithfulnefs ; fo John 
 alfo teftifies, that himfelf, and the other 
 Difciples and Believers, had fe,en the G/0- 
 ry of the Word Incarnate, as it were the 
 Glory of the only begotten Son *f the Fa- 
 tber, full of Grace and fnttb. And thus 
 alfo David, by the Holy Spirit, perceived 
 the Manifeftation of the Son of God in 
 the Flefh j wherefore he thus begins the 
 lxxxix tb Pfalm : I will Jing of the Mercies 
 of the Lord for tvtr ; 'with my Mouth 'will 
 I make known thy. Faitbfulnefs to all Gf- 
 ntratiwi. Far I have Jaid, Mercy Jba/l 
 be built up for ever : thy Faith fulnel's 
 
 * / * J J 
 
 jhalt thou eftablijh in the very Heavens. 
 But that it may be underftood, that the 
 Pfalmift fpeaks of no other but the Mef- 
 Jiah, who was promifed to him by the 
 Lord-, he prefently fubjoins a Divine An- 
 fwer : / have made a Covenant with my 
 Choj'en ; / have fworn unto David my Ser- 
 vant. *Thy Seed will I eftablifo for ever, 
 E 4 and 
 
 * Pfalm ciii. 7, 8. \ Pfalm Ixxxvi. 5. Pfalm cxlv. 8.
 
 5 6 Chrtft the Sum and Subftance 
 
 and build up thy Throne to all Generations. 
 Selah. And ver. 24. he reiterates the Men- 
 tion of Truth and Grace ; by which Words, 
 the Glory of the Mejjiah is briefly com- 
 prehended. But my Faithfulnefs and my 
 Mercy jhall be with him, and in my Name 
 jhall his Horn be exalted. In the cxvii th 
 Pfalm, David praifes Chrift, as the Con- 
 folation of all Nations, from the fame 
 Foundation of the Revelation made unto 
 MoJ'es : O praife the Lord, all ye Nations, 
 praij'e him all ye People-, for his merciful 
 Kindnefs is great towards us, and the Truth 
 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 Chrift j 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 j nei~ 
 ther let me fee this great 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
 
 of all the Holy Scriptures. 5 7 
 
 ffeak unto them all that I jhall command 
 him. Thefe Words John explains to us, 
 whilft he oppofes, and teftifies of Moj'cs 
 and Chrift 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 promiied them another Prophet, in 
 whom he would dilcovtr 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 Chrift, the only begotten Son, who is 
 in the Bofom of the Father ; by this Ap- 
 pellation, he has a refpect to Him, whom 
 Solomon the King brings in fpeaking thus : 
 Then * I was by Him, as one brought up 
 with Him : and I was daily his Delight, 
 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. 
 
 * Prw. viii. 30. 
 
 y
 
 5 8 Chr iji the Sum a 
 
 SECT. XXXV. 
 
 What Benefit may be hoped for from 
 fuch Meditations and Comparisons. 
 
 ALL we have hitherto offer'd, in conv 
 paring the Words of St. John with other 
 Places of Holy Writ, may be looked up- 
 on as a weak and faint Inftru&ion, fuch 
 as every one ihouid make the firft Sub-> 
 je& of his Meditations on St.Johx's Words, 
 For if the Reader will perfifr. in the Way 
 now chalk'd out to him, he will eafily 
 find himfelf to be led from one Scripture 
 to another ; and the Confideration of Di- 
 vine Truths fo perfectly agreeing together, 
 will yield the more Pleafure and Delight, 
 Certainty^ Efficacy, and Conviction, the 
 longer he {hall pcrfevete in fuch Medita- 
 tion. Ncverthelefs, even in thefe Exerci- 
 ies, Pivine Grace is the great Thing to 
 be relied on, which for this End is fur- 
 niih'd from above, and therefore always to 
 be fought for to Almighty God. 
 
 SECT.
 
 of all the Holy Scriptures. 59 
 
 SECT. XXXVI. 
 
 A Prayzr 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 Cbrtft Jefu*, may be laid open 
 " unto us j and ahho 1 our Understanding 
 "in this Life be weak and imperfect, yet 
 " do Thou, as an indulgent Father, vouch- 
 " fafe to ftrengthenand confirm our Faith, 
 
 " by the Manifeilation of thy Truth, more 
 " and more. But efpecially we befeech 
 " Thee moft effectually to convince our 
 " Minds, that all thy Servants, whom 
 " Thou haft appointed ,to be the common 
 Teachers of the Wor|d, do bear Tefti- 
 ct mony with one Mouth and one Spirit, 
 " concerning Jefus Chrift, and his great 
 " Majefty, Grace, and Truth towards us. 
 " We are named by his Name, and yet, 
 " O fad ConJideration 1 that we know fo 
 < little of his Glory. For if this were 
 " more clearly underftood by us, we mould 
 " certainly with greater Confidence, and 
 " more joyful Minds, receive from his 
 c fulnefs Grace for Grace, Grant, there- 
 1 fore, to us, a pure and ardent Love of 
 " thy Word, and baniih from our Minds 
 
 all
 
 60 Chrifl the Sum and Subftance 
 
 <c all Contempt of It, that by the written 
 " Wordy which was fpoken by the Pro- 
 " phets, and infpired by the Holy Ghoft, 
 " we may be brought to the lively Know- 
 " ledge, and faithful embracing of the 
 " Eternal and Subflantial Word. Do 
 " Thou, O Lord, incline our Hearts, that, 
 " through the Counfel of Wifdom, we 
 " may heedfully attend to the moft fure 
 " and found Words of thy Prophets, as 
 / " to a Light Jhini?ig in a dark Place, until 
 I " the Day dawn, and the Day-ftar arife 
 " in our Hearts ! 
 
 The FOURTH MEDITATION. 
 
 Of the fingular Emphafis, and ftrong 
 Signihcancy of the Words and 
 Expreffions of St. John^ in the 
 Beginning of his Gofpel. 
 
 SECT. XXXVII. 
 
 That many 7%ings remain ftill hid in 
 the emphatical Exprejfions which 
 St. John ufes. 
 
 THIS Meditation will confift only of 
 fome of the Words, and Expreffions of St. 
 John, and thereby an Occafion will be 
 
 given
 
 of all the Holy Scriptures. 61 
 
 given to the pious Reader, of coniidering 
 with greater Exaclnefs and Devotion, as 
 well the Words we now touch upon, as 
 all his other Expreffions. In the Begin- 
 ning 'was the Word, V, fays John, erat, 
 feu exiftebat, 'was, or did exift ; not *fan t 
 'was made, as it is faid ver. 14. The Word 
 'was made Flejh, tyrm -, but was truly in 
 the Beginning, before all Time, and when 
 nothing was but Eternity. Moreover, in 
 this he differ'd from all created Things, 
 that as foon as the Beginning of any Thing 
 could be faid to be, he then exifted -, and 
 therefore was not made, but was without 
 Beginning. This Word V, erat, ivas, St. 
 John repeats thrice in the firft Verfe, and 
 again ver. 2. then twice ver. 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 
 o AOJ/Q-, is of various Significations, even 
 in profane Authors j for it not only lig- 
 nifies a Word fpoken with the Mouth, but 
 likewife a Word ready to be uttered j nay, 
 that yet refts in the Mind, altho' not vo- 
 cally deliver'd. A right and jufh Conclu- 
 fion alfo is denominated AO^- j nor does 
 it lefs denote the Faculty itielf 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 Gbrifi the Sum and Sub ft once 
 
 dation, every Thing refts, is expreffed by 
 this Word. But Plato 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 
 Mofeis Writings, or at leaft to have bor- 
 rowed fome of his Notions from che Wif- 
 doni of the antient Ek&rews. But one 
 having well confider'd the great and di- 
 vine Emphaiis of this Word, truly declar- 
 ed, ^his learmd Pkto was ignorant oft 
 qi-tk<JfgbteJ Ariftotle did not fa j <eb* 
 qumt Cicero has not expreffed. But, on 
 the contrary, St. John* who, withoutdoubt^ 
 in the Beginning of this his Gofpel, won* 
 derfully -accoi'ds with the Wifdom of his 
 Anceftors, may rightly be faid to have 
 mirt UAderftanding than all hit teachers *\ 
 The Wofd A^@- iudeed is ofGrtek Deri- 
 vation, but it has fefpeft to the genuine 
 common Language of the Sons and Ser- 
 vants of Ood 5 that is, to die -Language of 
 the H&ly Spirit '; in whaie 'School alone, 
 its fublime and divine Senfe is to be learnt* 
 and will hereafter be underftood, in its 
 extenfive Sigmfictciooi, in the Jerufakm 
 that is above* All our w-e&k Difcourfes 
 here concerning it, hardly touch ks Sha- 
 dow, We have beard befoffij, diat John. 
 ufod the Word {taxn) dixit. He /aid, ia 
 vof Mqjet* We -aauft confei*,, 
 
 dia-t 
 
 * Pfalm cxix. 99.
 
 of all tkt fl$fy Scriptures* 63 
 
 that by following the Common Rules, 
 which learned Men ufe for interpreting 
 the Holy Scriptures, we could not have 
 attained the fublitne and hidden Significa- 
 tion of even that one Word ; which ta 
 Reafon, deftitute of divine Light, might 
 feem to be of very little moment So 
 great is the Difference between thefe 
 Things, when a Man inftruded in human 
 and philofophical Learning^ comes to in* 
 terpret the Holy Scriptures, and when 
 God opens a Man's Eyes, and the Spirit 
 t>f 'Truth, according to the PfOmife of 
 Ctorift) leads him tao all ?>*& Bat if 
 jfobn, in this one Word beholds Gbr$^ the 
 eternal and fubflantial Word of God; if 
 he fees the *n in the Bofom of the Fa- 
 tter, that eternal Wifdom, a&d etfemiat 
 Image of tht living God, the Origin and'. 
 Principle of all created Things the Source 
 of Life and Light, the Fountain fromi 
 whence all Prophecies were derived j if he 
 tbere beholds the ineffable Union of that 
 Effenev and Z^^ in which the Fatter and 
 the S&K haveexifted from ail Eterfiktj 
 if thro' this one Word he looks into the \ \ 
 Eternal Generation of the Son from th* 
 Father ; How great Depths muft ihet 
 need be in all the reft of the Holy Writ* 
 ings ? How clear muft the Mirrors be, 
 which reprefent to us the eternal wonder- 
 ful Thing* of God ? How imf>erfe&, how- 
 foreign,
 
 64 Chriji the Sum and Subftance 
 
 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 
 
 'fbat fo great Depths, unfathomable 
 plainly to Reafon y He hid in that 
 one Word *$>-, [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 Myfteries> when 
 we underitand fo little of the Purport but 
 of a fingle Word j yet it will be pleafing 
 to God, if the Knowledge which a Man 
 hath in thefe Matters, be communicated 
 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 wilh'd St. John had us'd fome 
 other Word, which were plainer to him, 
 and eafier to be underftood : But John, 
 
 through
 
 of all the Holy Scriptures. 65 
 
 through the Inftinct 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 th Verfe, he 
 would exprefs the Incarnation of the Son 
 of God> he again induilrioufly brings forth 
 this his firft and moft dear Word, to mew 
 that it was his Care and his Delight to ufe 
 it ; 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./. 
 refer his Readers to this very Word. And 
 what is chiefly to be obfervM, St. 'John 
 would be known and diftinguifhed from 
 others, by this very Thing, as by a fin- 
 gular Character, that he teftifies every 
 where, and proclaims the Word of God *. 
 The find: Meaning of the Word *oy-, 
 may ftill be better underftood from his 
 whole Difcourfe. If we hear the German 
 Word (280?t, Word) we underftand no- 
 thing by it, but what comes forth of the 
 Mouth; but the Greek Word, as it is 
 taken from the Hebrew los'l does like- 
 wife fignify the Word pronouncing^ or the 
 F attual
 
 66 Ckrift the Sum and Suiftaace 
 
 aftual and a&fae Word: 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 Pvwer 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 Cbrift ; for this 
 " will render us truly Pious, and make 
 "us joyful before Thee ! 
 
 SECT. XXXIX. 
 
 What Tubings are further to be con- 
 Jiderd in thefe emphatical Words 
 of St. John. 
 
 AN D the Word 'was God.] Thefe 
 Words are tranfpos'd in the Greek Text, 
 [*} fah & o AO^-, And God was the Word] 
 as is wont to be done on purpofe, that 
 fbme Word may be placed in the Begin- 
 ning of a Sentence, which we efpecially> 
 and before all, defire to exprefs. Whence 
 alio, 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. 
 
 which St. John would doub clefs have put' 
 them, if that had not been his chief De- 
 fign i they would have been thus render'd 
 in the Latin, Illud Verbum erat Deu$: 
 which Verfion alfo the Greek Article be- 
 fore the Word Aoy- 3 but not before 0J, 
 requires : For here his principal Aim was, 
 to aflert true Divinity to this Eternal 
 Word. fa 
 
 All Things were made by Htm.] John 
 has a peculiar Empbafis (or Meaning) iri 
 the Word *y!m* -, ['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 find it ufed by him, we mould 
 endeavour by all means to difcoyer the 
 true Senfe and Import of it. He fays in- 
 deed firft ; All Things 'were made by the 
 Word> and without Him IK as not any Taking 
 made that was made. The Word tyvvn is 
 in the Greek Bible, where nl is read iji 
 the Hebrew $ which the Latin renders 
 fiebat faSlum eft, [was made] and it often 
 occurs in the Hiilory of the Creation. So 
 deeply does John fearch into Mofes, and 
 effectually teaches, That where the Word 
 na> dixit [He jaid] is ufed, 'tis to &e 
 obferv'd that A^-, the very fubftantial 
 Word of God, Chnft ought to be acknow-j 
 ledged by it j and where 
 F i
 
 68 Chrijl the Sum and Subftance 
 
 eft [was made] is ufed, there is to be un- 
 derilood, the Work of the Omnipotence 
 of Chrift ; for all Things were made by 
 the Word of God, and therefore the Word 
 ought to be acknowledged as the Author 
 and Original of all Things. In the 6 th 
 Verfe he fays, iyive-n *v9pT-, [there was a 
 Man] and whilft 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 Baptift was alfo made by Him. In 
 like manner we ought to apply the Mean- 
 ing of the fame Word in other Places of 
 Scripture, Abfque eo faftum eft nihil, 
 quod faftum eft y \Without Him was not 
 any Thing made that was made.] In the 
 Greek it has this Emphafa ; without Him 
 *ctf if } was not any Thing [or the leaft Thing] 
 made^ that was made. By which Expref- 
 lion St. John, 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 dixiffe> to 
 have faid. Hence, when every Day's 
 Work was finifh'd, it is written, and God 
 faid ; and it was fo j or, thus it was made : 
 That fo John, by this way of fpeaking, 
 might mofl earneftly fet before our Eyes, 
 and confirm the Majefty of the Word, 
 For let it be faid, either dixit [He faid\ 
 
 or
 
 of all the Holy Scriptures. 69 
 
 or fuit [if was], or faftum eft [it was 
 made], Chrift is there always, as we now 
 afferted, and indeed as is (hewn by the 
 70* SJtf w: Chrift) I fay, is to be acknow- 
 ledg'd without any Exception j all Things 
 and every Thing muft acknowledge that 
 one Word for their Creator : that fo it 
 might be rightly faid, as it is in Pf. xxxiii. 
 9. fVl "1258 Nin Ipfo dicente eft quicquid 
 ejl y ipfo prcecipiente, exiftit. For hefpake, 
 and it 'was done ; he commanded, and it 
 Jlood faft. St. Paul * teaches us more 
 largely, how we ought to know the 
 Meaning, and expound the hidden Senfe 
 of thole Particles, A % /. In ipfo vita 
 erat, & vita erat lux ilia hominum ; [In 
 Him was Life, and the Life was the Light 
 of Men.] In the Greek, ** w-d { nV, ^ 
 fan w 7ff ray wSfUTiur. ^fohn does not 
 in the firft Polition of the word fl prefix 
 the Article ri [the] but in the fecond Place 
 he adds the Article, to make the Sentence 
 more emphatical. And the Light Jhineth 
 in Darknefs. Et lux ifta in tenebris lucet* 
 "John fays, ydm [fhineth] not C(p*r [did 
 Jhine] : For it is to be obferv'd, that in his 
 whole Difcourfe, he fitly diftinguimeth 
 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, 
 
 * Co/, i. 15, 1 6, 17.
 
 Chfift the Sum and Subftance 
 
 this, but many other Places, which other- 
 wife, perhaps, we mould 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 mines without any 
 " Intermiffion, nor does it any way per- 
 " mit its Splendor to be obstructed by 
 " Darknefs, otherwife the Darknefs might 
 <c become more prevalent than the Light 
 " itfelf." Concerning this Subject, Da- 
 vid fpeaks ; * If I fay, Surely the Dark- 
 nefs Jhall cover me : even the Night Jhall 
 be light about me. Tea, the Darknefs hid- 
 eth not from 'Thee, but the Night Jhineth 
 as the Day : the Darknefs and the Light 
 are both alike to 'Thee. And St. James the 
 Apoftle thus j -f- Do not err, my beloved 
 Brethren : Every good Gift, and every per- 
 feft Gift, is from above, and comet h down 
 from the Father of Lights, with whom is 
 no Variablenefs, neither Shadow of turning. 
 He therefore faying that the Light fiineth, 
 fpeaks in the prefent Tenfe j that the 
 eternal Splendor of that Light, which no 
 Darknefs can hinder, may be underflood, 
 and diftinguifh'd from all created Light. 
 
 SECT. 
 
 Ffalm cxxxix. n, 12.- f James i. 16, t/.
 
 of all the Holy Scriptures. 7 1 
 
 SECT. XL. 
 
 What peculiar Account may be given 
 of the Words ) wiK*^ TM^A^ and 
 hc&ov, or comprehending and re- 
 ceiving. 
 
 AN D the Darknefs comprehended it 
 wot, ver. 5.] This is fignificantly expref- 
 fed in the Greek, $ <TXT/ 'ArTO* wrka- 
 3i'. And the Darknefs difcover'd it not. 
 " He that is in Darknefs, and walketh in 
 " Darknefs, and knows not whither he 
 " goes, becaufe Darknefs hath blinded his 
 " Eyes," thinks indeed, that he compre- 
 hends fomething -, but it is^-a falfe Light 
 which he comprehends, not W ?v that 
 true Light : Nor does he find true Life 
 in the Light which he feems to himfelf 
 to comprehend. Therefore St. Paul writes 
 concerning the Gentiles *, As having the 
 Underjtanding darkned, 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 tefti- 
 fies-f-; that they pleafe tbemfehes in a vo- 
 luntary Humility, and worjhipping of An- 
 F 4 gets, 
 
 * Epb. iv. 1 8. f Col. ii. 18.
 
 7 2 Chrift the Sum and Subftance 
 
 gehy intruding into thofe Things which they 
 have notfeen ; vainly pufft up by their fejh- 
 ly Mind. And indeed, they are fo far 
 from comprehending the true Light, that 
 they do not know or perceive their own 
 Blindnefs and Darknefs, as may be feen in 
 John ix. 39,40,41. They comprehended it 
 not : in Greek, wn^Afrw, [dij'cern'd or dif- 
 coverd]. Of this St. Paul fpeaks, Phil. 
 iii. 12, 13. Befides, this Word wfrj3r, 
 [comprehended] ver. 5. there are two other 
 Words, ver. 1 1, 12. each of which has its 
 proper Emphajis in the Greek, which we 
 can't fufficiently perceive in the German, 
 or the Latin Ver lion : Thefe are the two 
 Words, imfaetpw, v. ii. and '&A$W, v. 12. 
 which fignify received. The Word ^- 
 *.*ng&vHv fignifies, to receive in fuch a man- 
 ner, as Citizens do their Lord and King 
 into his Kingdom and City, who taking 
 an Oath of Allegiance to him, joyfully 
 wim him a long Life, and all manner 
 of Profperity ; or elle, when it is fpo- 
 ken of Chrift, it denotes the receiving of 
 Him, with fmging the true Hofanna in 
 that Spirit, with which the Prophets m- 
 ter'd it. As the Prophets alfo put into 
 the Mouth, and as it were into the 
 Heart of the Daughter of Zion, how 
 fhe 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. 7 3 
 
 Thus the whole People of Ifrael ought 
 to have received Chriji -, and this is that 
 of which St. John complains, faying, the 
 Darknefs comprehended not this Light of 
 Life. Indeed our Saviour vouchlafed to 
 feparate the Ifraelites from all other Peo- 
 ple, to be even as his own Pofleflion ; 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 him -, 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/ tf IA*^ 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 y 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 Majejiy of his Perfon, and the 
 
 great-
 
 74 Chrift the Sum and Subftame 
 
 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 Diffem- 
 bling : he fpared them, as a Father is 
 wont to fpare his Children ; he helped 
 their Infirmity j 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 Jhould be 
 made the Sons of God. Hereby we mail 
 obferve the pleafing manner of St. jfobns 
 ufing thefe three Words, Km f A*08ir, mpiA40iit, 
 lA<tox ; 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 uttered them alfo in the very 
 Words of the Holy Spirit ; and not fo in 
 their own Words, as if it matter'd not 
 much, whether we knew their emphatical 
 Meaning or not. 
 
 SECT. XLL 
 
 Why in treating here of the Eternal 
 Word, there is mention made of 
 John the Raptift. 
 
 tfH E RE 'was a Man fent from God, 
 ivbofe Name u-ai John, ver. 6. In the 
 
 Greek
 
 of all the Holy Scriptures. 
 
 Greek it is thus : iytytw k8pV-, &c. the 
 Emphafis of the firfl Word, that it is not 
 faid JV, but \yfam, was fhewn before. 
 The following Word, *Y0pV-, has no lefs 
 an Emphafis. For when he here fpeaks 
 of the Glory of the Word, and has called 
 him the Creator and the Light of Men ; 
 by thofe very Words he declares that John 
 the Baptift was not Chrift, for whom ma- 
 ny in his time would have taken himj but 
 a meer Man, whofe Light therefore Cbrift 
 no lefs was, than that of other Men. The 
 fame emphatical Signification is to be found 
 in the Beginning of St. Paufs Epiflle to the 
 Galatiam : Paul an Apoflle, not of Men, 
 neither by Man, but by Jefus Chrift and 
 God the Father, who raifed him from the 
 Dead: And ver. 11,12. / certify you, 
 Brethren, that the Gofpel which was 
 preached of me, is not after Man. For I 
 neither received it of Man, neither was I 
 taught it, but by the Revelation of Jefus 
 Chrift. Thefe Expreflions no way dero- 
 gate from the true Humanity of Chrift^ 
 but only effectually demonftrate that he 
 was not a meer Man ; as St. John, the 
 Apoftles, and others alfo the greateft Ser- 
 vants of God, were in this Regard meer 
 Men. The 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. John the Evangelift, that he 
 
 thus
 
 76 Chrift the Sum and Sub/lance 
 
 thus exprefly makes the whole Office of 
 John the Baptift, to confift in his bearing 
 Ueftimony 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 mould teftify of 
 Chrift. Chrift fays concerning all the 
 Scriptures of the Old Teftament, They 
 are T^hey 'which teftify of me *. And St. 
 John the Evangelift, names himfelf to be 
 a Witnefs of Jefus Chrift -f, as alfo Chrift 
 himfelf affirms of all his Apoftles, J that 
 They jhould bear ivitnefs 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 Majefty of Chrift, and the Perfon and 
 Office of John the Baptift. For whereas 
 it was now faid ; He came for a Witnefs, 
 viz. to bear ivitnefs of the Light, it is pre- 
 fently more clearly explain'd : He was 
 not that Light, but was fent to bear wit-? 
 nefs of that Light. The holy Love of 
 John 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. J Job- xv. z;.
 
 of all the floly Scriptures. 77 
 
 Glory of our Lord Jefus Chrift ; and how 
 his Soul was moved, not only to fhew 
 forth that Glory in the moft effectual and 
 powerful manner, but alfo to prevent moft 
 carefully their thinking fo meanly of the 
 Mejfiah, whom Ifrael then expected, as to 
 take John the Baptijt, or any other Man, 
 for Him, whofe Employment he regard- 
 ed no farther, than that Men mould, 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 Affection of John 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 of John the 
 Baptift. For if we confider the Text 
 aright, there is fuch a Coherence in his 
 Difcourfe, that the 5 th and 9 th Verfes are 
 to be connected and join'd together ; fo 
 the 15 th Verfe is put between the 14 th and 
 1 6 th by the Evangelift ; which two Verfes, 
 as to the Matter, entirely agree, and fo is 
 to be placed in a Parentheiis, as well as 
 the other three : And lince by reafon here- 
 of, mention is twice made of the Tefti- 
 mony of John the Baptift, the Evangelift 
 begins at length to relate the Matter more 
 fully, and as Circumftances require. T^/V, 
 as he fays ver. 19. is the Record of John,
 
 7 8 Chrift the Sum and Subjiance 
 
 &c t which I have twice alledg'd in what 
 went before. But as many as received 
 Him (ver. 12.) to them gave he Power to 
 become the Sons of God. Thefe Words ex- 
 plain the following, ver. 16. And of his, 
 Fulnefs have all we received^ and Grace 
 for Grace. For the two Words tMfav and 
 <Axw, [they received] and [he gave] de- 
 ferve to be well confider'd together j be- 
 caufe the Order of thefe Words, thro' 
 the Divine Wifdorn and Love, is moft de- 
 lightful. God gives, Faith receives 3 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. 
 
 XLII. 
 
 That there is alfo a peculiar Empha- 
 Jis in the Words t A&^- foftfanw w 
 >>, The Word dwelt among us. 
 
 ^ HE Word was made Flejh, and dwelt 
 among us, (John i. 14.) That this dwel- 
 ling among us, refers to the c Tabernacle t 
 or Tent of the Congregation in the Old 
 Teftament ; or rather, that this Taberna- 
 cle has, as a Type, refpe& to Chrift, is 
 nianifeft from the Comparifon above made 
 of this Text with the Old Teftament. 
 The Signification alfo of the Greek word
 
 t>f all the Holy Scriptures. 79 
 
 r, has the fame Reference, being in 
 Latin, Tabernaculum pofuit, he pitch'd 
 his Tabernacle. And 'tis very worthy 
 our notice, that the Greek word has the 
 very fame Letters with the Hebrew, pt&Q 
 or f DK? j That it mould be as it were eafy 
 even for Children to underftand, that the 
 Signification 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- 
 der'd, <gr WOJMete ttnter ttn& i. e. habi- 
 tant inter nos t He inhabited among us j 
 forafmuch as this Confederation, that he 
 was the true Habitation of the Glory of 
 God 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 inferr'd 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, ia 
 his Epiftle to the Ephejians *, expounds 
 the Structure of the Tabernacle and Tem- 
 ple, mewing they had their Completion 
 in Chrift. But how does he fpeak of 
 
 CbriJP$ - 
 
 * Chap, ii, iiu ..? .. .^ * - 

 
 80 Chrifl the Sum and Subftance 
 
 Chrift's dwelling among us ? Is it fo only 
 that Chrifl dwells among us in the man- 
 ner, as heretofore the Tabernacle in a 
 Type ? Does he not rather tell us, that 
 Cbrift may dwell in our Hearts by Faith *. 
 Likewife St. John himfelf applies this 
 dwelling of Chrifl among us to that true 
 Communion in the Spirit, which we 
 ought to have with the bleffed Son of 
 God, faying : -)- That which we have feen 
 and heard, declare we unto you, that ye 
 alfo may have Fellowjhip with us -, and tru- 
 ly our Fellowjhip is with the Father, and 
 with his Son Jefus Chrift. He dwelt a- 
 mong us, full of Grace and Truth ; and of 
 his FulneJ's have all we received, 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 
 ftrictly 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 
 Words, ought not to feem flrange and in- 
 congruous to us. Nor is the fame unu- 
 fual in common Converfation, efpecially 
 where little regard is had to Art 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 
 
 * Epb. iii. 17. f Epiil. I. chap. i. 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 moil 
 flagrant Love to his Lord and Mailer, that 
 he could not fpeak of him after a meer 
 hiflorical manner, but always declared that 
 moil tender and delightful Senfe of Him 
 with which his own Mind was imbu'd, 
 that fo he might the more fweetly allure 
 others who mould read his Gofpel, to the 
 fame moil blefled Communion with the 
 only begotten Son of God. How great 
 an Bmphaps there is in the two Words 
 Grace and Truth, 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 Underilanding of them, to a particu- 
 lar Treatife publim'd by me in the Ger- 
 man Tongue, called Grace and Truth. 
 
 SECT. XLIII. 
 
 Why the ILvangeUft returns afrejb to 
 fpeak of John the Baptift, and 
 what is to he understood by ***>&}*) 
 He cried. 
 
 JOHN bare witnefs of Him, and cri- 
 ed, faying : This is He of whom I fpake^ 
 
 G He
 
 8 2 Chrijl the Sum and Subftance 
 
 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, viz. ver. 7, 
 and 8. he had made mention thrice of 
 the Teftimony of John the Baptift, he 
 doth it now a fourth time, and adds em- 
 phatically, ) x>w*j clamavit, [He cried} 
 that he might exprels not only his own, 
 but the Love of John alfo towards the 
 Lor^ and declare that John 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 j yea, that he fhew'd ef- 
 fectually that he was appointed to be the 
 Voice, the Publisher, and the Fore-run- 
 ner of the Mejfiah ; for that he had lift 
 up his Voice like a Trumpet, and pro- 
 claim'd the Meffiah aloud, in the Hearing 
 of the Jews. But the Evangelift does not 
 flop here, but adds alfo the Words which 
 John the Baptift fpake. Whence it is ea- 
 fily underftood, that the very Words of 
 John the Baptift were very dear and ac- 
 ceptable unto the Evangelift. For in 
 this very Chapter he again repeats thofe 
 Words, "oer.ij^ and 30. and again explains 
 them in the very Words of John, Joh. iii. 
 28, &c. But what Occafion 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 Occanon of uling them? This was 
 the Reafon ; becaufe hitherto having wit- 
 neffed the true Godhead and Incarnation 
 of the Mefjiah^ both which were briefly 
 comprehended in the Teftimony of John, 
 he thought it neceifary to alledge this Tef- 
 timony of the Baptift for an Argument, 
 and as it were a fhort Compendium of 
 thofe Things which he had hitherto fpo- 
 ken of Chrift : Which was enough for 
 him to infert in this Place, and fo to finim 
 his begun Difcourfe, refer v ing ftill to 
 himfelf a more large Account of the Tef- 
 timony of John, which was of fo great 
 moment. 
 
 SECT. XLIV. 
 
 In 'what the Teflimony of John the 
 Baptift confijls. 
 
 WHEN John fays, ver. 30. This 
 is he ; hereby he (hews, that he is about 
 to publim fomewhat very furprizing, 
 which at firft may feem ftrange and 
 wonderful ; or in which fuch Things may 
 be found, as feem not to cohere and to 
 agree well together. And John frequent- 
 G 2 ly
 
 84 Chrift the Sum and Subftance 
 
 ly us'd the fame Paradoxical Manner in 
 fpeaking of Chrijt. For he did not then 
 firft ufe that Expreffion when he faw 
 Chrift coming towards him, and pointing 
 at him, faid : Behold the Lamb of God 
 which taketh away the Sins of the World -, 
 9%fj is He, 6cc. as you may read, 17.29, 3- 
 But the fame Words, This is He, who 
 cometh 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. 1 For 
 his (John's) Teftimony was then fo pub- 
 lickly known at Jerufalem, that the Jews 
 were mov'd thereby to fend Priefts and 
 Levites to him for farther Information. 
 But he fpake nothing new to them, and 
 only profe/fed what he had before very 
 boldly and freely declar'd to the People, 
 and to his own Difciples. In which 'tis 
 fweet to obferve, that the Evangelift, out 
 of all the Teftimonies given by John the 
 Baptift concerning Chrijt, choofes this 
 which was fpoken by the Baptifl, when 
 with his own Eyes he beheld Chrift, 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 
 
 Virgin
 
 of all the Holy Scriptures. 85 
 
 Virgin Mother ; fo now this his Joy was 
 as it were renewed, and even compleated, 
 when * he faw Jejus come towards him 3 
 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 mould behold 
 the Lamb of God which taketh away the 
 Sin of the World: that then he cried 
 aloud, that all might hear Him , T^his is 
 He, viz. o ef^o^-, He that was to come, 
 nor bejides Him jhall you expett any other : 
 That thereby he might remove all Doubts 
 from Mens Minds, and that they mould 
 all of Themfelves believe -\- that this is He, 
 of whom Mofes and the Prophets wrote, 
 and to whom his whole Function belong- 
 ed. But when the Difcourfe he was wont 
 to have of the Mejjlah was known, and 
 publifh'd among his Difciples, and to all 
 the People, he hereby marked out Chrift 
 to them, and withal gave Teftimony, firft 
 of his true Humanity, and the Admin i- 
 flration of his Office in this his State of 
 Humiliation, according as he had faid j 
 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 iii. 29. f John i. 7.
 
 86 Cbrift the Sum and Sub fiance 
 
 that he 'was before him, and then fubjoins 
 tbat he was before him. Which Words, 
 in this Place, do not only denote his Pre- 
 rogative of Dignity (as what John the 
 Baptift expreily declares in another man- 
 ner, when ver. 27. he profeffes himfelf 
 not worthy to unloofe the Latchet of his 
 Shoes, and ftill more largely and plainly, 
 chap. iii. ver. 27 36.) but of Time alfo. 
 
 SECT. XLV. 
 
 What is to be obferved concerning 
 Grace for Grace, and comparing 
 of the LaWj and Grace and Truth, 
 one with another. 
 
 A N D of his Fulnefs have all we re- 
 ceived, and Grace for Grace, ver. 16. 
 The Greek Particle > [and] fet before 
 #*'e<r M %Iur& y [Grace for Grace] has 
 fomething more emphatical than theTran- 
 ilator hath exprefs'd in our Mother Lan- 
 guage (German). The Senfe of the Words 
 [and of his Fiilnefs have all ive received] 
 may be explain'd thus, /. e. " Whatfoever 
 <c Good we- have, it is not from ouffelves, 
 * c but as he is full of Grace and Truth, fo 
 " hath he imparted fomewhat to every 
 u 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 fomething, 
 " and indeed (or, yea and) Grace far 
 " Grace" We have before ihewn the 
 Signification of thefe Words, Grace for 
 Grace. It is faid moreover, (ver. 17.) for 
 the Law was given by Mofes, but Grace 
 and 'Truth came by Jefus Chrift. Here, in 
 the Words eJWw, data eji \was given] and 
 iyirrn, prceftitafeu fafla eft, [was perform- 
 ed, or derived] lies a fmgular Emphafis. 
 The Law was not made, 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 Chrift - t lince 
 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 reflores in 
 Them the divine Image in Righteoufnefs, 
 and in Holinefs of Truth. It would be 
 too much to afcribe to Mofes the Word 
 c^m, the making of the Law, (for the 
 Law was not made by him) and it would 
 be much too little to apply to Chrift the 
 Word i/0, the giving of the Law. For 
 this Man was counted worthy of more 
 Glory than Mofes, inafmuch as he who 
 hath builded the Houfe, hath more Ho-- 
 nour than the Houfe. For every Houfe 
 is builded by fome Man, but he that built 
 all Things is God. (N. B. God was that 
 G 4 Word. 
 
 * Gal. in. 19.
 
 8 8 Chr ift the Sum and Subftance 
 
 Word. All 'Things were made by Him.) 
 And Mofes verily was faithful in all his 
 Houfe as a Servant, for a Teftimony of thofe 
 Things which were to be fpoken after ; but 
 Chrift as a Son over his own Houfe : which 
 Place in the Hebrews *. greatly illuftrates 
 St. Johns Words. 
 
 
 
 S E*C T. XLVI. 
 
 How great Senfe is comprifed in the 
 
 1 8 th Verfe^ 'where there is fo nota- 
 
 ble mention made of the only be- 
 
 gotten Son, who is in the Bofom of 
 
 the Fat her i and hath declared Him. 
 
 only begotten Son. John had 
 before called Chriji ti>yw y the Word> and 
 in the 14 th Verfe {Mvsytvv, the only begotten^ 
 now adds the word M, and calls Him the 
 only begotten Son; which Word he after- 
 wards frequently ufes in his Gofpel. But 
 as he had before laid concerning the Word; 
 The Word was with God : fo he now fub- 
 joins, who is in the Bofom of the Father. 
 Thefe laft Words were before compared 
 with Proverbs viii. from whence may be 
 underflood, the great Importance of them. 
 Now it is farther to be obferv'd what 
 John fays here, V, [who exifts\ who was 
 
 from 
 
 * Chap. ill. 3,4,5,6.
 
 of all the Holy Scriptures. 89 
 
 from Eternity, and is, and {hall be. So 
 Cbrift faith, * No Man hath afcended up 
 to Heaven, but He that came down from 
 Heaven, even the Son of Man, (3 , truly 
 exifting) which is in Heaven. And again, 
 Verily, verily, I fay unto you, Before Abra- 
 ham was (or was born) / am -J-. He does 
 not fay, I was, or \y>v'*v*v> I was made, but 
 / am 5 that he might thereby declare not 
 only his Exiftence, or his Being before 
 Abraham, but his eternal and immutable 
 EfTence alfo. Pfalm cii. 27. exprefles this 
 by Nin DDK, "Thou art the fame : with 
 which compare Heb. i. 12. and xiii. 8. It 
 may be yet farther noted, that in the 
 Greek it is not faid, b V '*?, but e*f # 
 *6A7ni> } within the Bofom, comparing the 
 Particle ? with what he had expreffed 
 by the Particle ^, with, in the i ft and 
 2 d 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 Efl'ence of the 
 Godhead ; fo that even the Incarnation of 
 the Son cannot deftroy this Union. He 
 hath declared him to us, ver. 18. ('ExeSr-) 
 He it is, and no other. For by this mofl 
 emphatical Word, he would transfer our 
 
 Heart, 
 
 * Join 'Hi. 13, . j- John viii. 58.
 
 go Cbrift the Sum and Subftancz 
 
 Heart, Mind, Soul, and all our Thoughts 
 upon the Son. 'E^ou'wre, declared : this not 
 only fignifies, as the German Verfion has 
 it, (gr^fxxt e fcerfunW<)t, nuntiavit, de- 
 clar'd ) but as it is render'd in Latin, ex- 
 pojuit, deprompftt, Jet abroad in view, 
 brought forth \ He, as a Store-keeper, (viz. 
 from the Bofom of the Father, from the 
 moil profound and moft fecret Divinity) 
 expounded and brought to Light, Things 
 which otherwife had remained hidden and 
 obfcure. By this word, declared, he alfo 
 {hews why Ckrift is called Afy-, (the 
 Word) viz, not only becaufe he is the 
 Imege of the Father, as Speech is the 
 Image 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 manifefts to us the Mind of 
 God, and lets, before us, and grafts into 
 our Hearts that Grace and Truth 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 Greek, ver. 
 1 8. the Word **>, nobis, to us, is want- 
 ing j it is only faid, 'E<>><OT, he declared : 
 which million of a Word ufed in other 
 Places, and often not without Emphafis, 
 ought not to be thought in vain, or unad- 
 vifed. SECT. 
 
 * i John ii. i. Hek* ix. 24.
 
 of all the Holy Scriptures. 95 
 
 SECT. XLVII. T'- 
 
 What Prayers the Confederation on 
 all thefe 'Things jbould draw from 
 our Hearts. 
 
 " O LORD, the Saviour of the whole 
 <c World, Praife, Honour and Qlory be 
 " to thy Name, that Thou h^ft laid up 
 " fo many and fo great Treafures of Wit 
 " dom and Knowledge in the Wards of 
 " thy WitnefTes, that They may be as in^ 
 " exhayftab.le Fountain?, whofe profound 
 <c Senfe no Man can throughly fearch out. 
 <c That Water, which Thou gaveft them, 
 tc is made in them a Well of Water, 
 <c fpringing up into everlafting Life. They 
 bring ouc of their Treasures Things 
 * c new and old, as being inftructed by 
 " Thee, the true Mafter, for the Kingdom 
 * c of Heaven. Thou art the^ForJ, which 
 <c fpoke in Them, and which ftill fpeaks 
 " to u$ by Them at all Times. In hear- 
 " ing Them we hear Thee. How there* 
 " fore can even the leaft Word that was 
 " infpired by Thee into them, want a Di- 
 " vine Emphaiis ? But if we receive it 
 " as thy Word, fo that this Word of Life 
 " be mix'd in our Hearts with Faith, 
 " Thou art then always He, who with us, 
 " 'u\us, yea and by us, flill fpeakeft, and 
 
 " workeil
 
 <c 
 
 ec 
 
 9 2 Chrift the Sum and Subftance 
 
 <c workeft effectually. Thou takefl away 
 <c the Veil from before our Eyes and 
 <c Hearts, that we may be able to behold, 
 <c and know the Glory of the Face ofMofes, 
 " viz. Thy felf, who art the End and Ful- 
 ** filling of the Law. O Lord, finceThou 
 c< haft thus given the Words of Wifdom 
 *' unto thy Servants, that they {hould not 
 only be thy Witneffes to the End of 
 the World ; but alfo efpecially for the 
 fake of Pofterity, and thereby for our 
 " fake, fhould put in Writing the Words 
 " which thou deliveredft to Them ; grant 
 " therefore for thine own fake, that Ho- 
 " nour to thy own Word> that, like a great 
 " Sea of Wifdom, it may fpread itfelf 
 <c thro' the whole World, and that every 
 <c one may run to this Fountain, with 
 <e great Defire, with humblenefs of Mind, 
 " with Joy and Thankfgiving, may draw 
 " out of it, find in it true Wifdom, and 
 <c may know Thee, as the Eternal Word 
 " of God, the Eternal Life, the Eternal 
 " and true Light, and may for ever be 
 " enliven'd and enlighten'd by Thee. 
 " Amen. 
 
 The
 
 of all the Holy Scriptures. 93 
 
 The FIFTH MEDITATION. 
 
 Wherein Six ARGUMENTS, proving 
 the true Divinity ofChrift, which 
 occur in the Beginning of St. 
 Johns Gofpel, are diligently exa- 
 min'd. 
 
 SECT. XLVIII. 
 
 The Firfl Argument. 
 
 " HE, to whom Eternity is fo afcribed, 
 " as to have no Beginning, is together with 
 " the Father, the true and eflential God. 
 " But fuch an Eternity is afcribed unto 
 " Chrift : therefore Chrift together with 
 " the Father is the true and eflential God'' 
 The major Proportion 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 God. Where- 
 fore no Man of Senfe will require a Proof 
 of this Proportion. But this is to be de- 
 monftrated, that That Eternity which is 
 without any Beginning, belongs to Chrift, 
 and then it follows of itfelf, that Chrijl is 
 the true and eflential God. But this is af- 
 firm'd by the Evangelift in plain and 
 clear Words : For he fays concerning the 
 fame Cbrift, who walked about among 
 
 Men
 
 94 Chrift the Sum and Subftamt 
 
 Men on the Earth, being made vifible to 
 Men in the Flelh, that He is the Word, 
 viz. which was in the Beginning, 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 wr> was, fignifying, that that Word 
 had no Beginning, but did really exift be- 
 fore the Beginning of Time, beyond which 
 there is nothing but Eternity) I fay, this 
 Emphafis, together with the Places of 
 Scripture wherewith it has been compar'd, 
 is to be remembred here from the preceed- 
 Ing Sections. We only add the Words of 
 St. Auguftine in Epift. LXVI. It is not 
 Jaid, as in the Beginning, God made Hea~ 
 ven and Earth, Jo in the Beginning he 
 made the Word j but, in the Beginning was 
 the Word. In this Place, John was whol- 
 ly intent, to fet before our Eyes the Glory 
 of the Son of God from the very Begin- 
 ning of Genejis, that He might at once 
 give us a Key, how we ought rightly to 
 feek and to find Chrift, as the Subftance of 
 the Writings of Mojes and all the Pro- 
 phets, from the genuine Foundation of the 
 fecret Depths of God's Wifdom. Other- 
 wife fome other Form of fpeaking might 
 have exprefled the Eternity of the Son of 
 God, as he ufes in other Places j when for 
 Example, i ft Epiftle i. 2. he calls Him, 
 that Eternal Life which was with the Fa- 
 
 ther.
 
 of all the. Holy Scriptures. 95 
 
 ther, ( as he alfo calls Him I ft Epift. v. 20. 
 Eternal Life) whereby he explains the 
 very Words which he ufes in this Place, by 
 an Expreflion of like Import : for he here 
 fays, In the Beginning '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 (hews it is 
 the fame Thing with him, whether he 
 fays, He 'was in the Beginning^ or elfe 
 fays, He is eternal j for He is the beft In- 
 terpreter of his own Words ? Hence it is 
 unreafonable to object, why does he not 
 write exprefly, tfhe Word 'was from Eter- 
 nity ; then the Thing would be plain, and 
 need no farther Proof. For it muft be 
 confidered, that St. John's Defign here is 
 to explain the Words of Mofes, for which 
 we ought to be thankful : and fince the 
 Thing has been deliver'd thus by Mojes, 
 he follows Mofes's Words, and feems to 
 be delighted with the Expreffion, a$ ap- 
 pears by his frequent ufmg thereof. And 
 he is not only ftudious in interpreting 
 Mo/es, but alfo refers us to the Teftimony 
 of Mojes concerning Cbrift , wherefore he 
 does induftrioufly keep to his Words, as 
 the moft proper for him to ufe in writ- 
 ing his Gofpely efpecially againft the Er- 
 rors
 
 96 Chrift the Sum and Subftance 
 
 rors of Ebion and Cerinthus. Moreover, 
 the Eternity of Chrift 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 explain'd 
 the Words of Mofes. Why therefore 
 fhould we not acquiefce in what he fuffi- 
 ciently fignifies, that the Words, He was 
 in the Beginning, and He is Eternal., 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 moft 
 clearly, as thou couldft wifh, fet forth 
 the Eternity of Chrift, fo as thou mayft 
 have no longer any room for evading the 
 Teftimonies for thrift's Eternity, from 
 which his true and eiTential Divinity muft 
 be acknowledg'd without any Contradic- 
 tion. For what can be more evident, than 
 that Micah the Prophet, foretelling that 
 Chrift fhould be born at Bethlehem^ de- 
 clares Him to be the Perfon, whofe rijing 
 or goings forth (vnXJTlQ exitus) have been 
 from of old y (from the Beginning) from 
 everlafting *. Which way of Expreffion 
 is much more prevalent, than if he had 
 only faid, that Chrift was from Eternity. 
 
 But 
 
 * Micab v. 2.
 
 of all the Holy Scriptures. 97 
 
 But what elfe does Micah fay, but that 
 He, who at the Time appointed by God y 
 {hould be born at Bethlehem, was not then 
 firft to have his Beginning, but that He 
 ivas 'without 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 Affent to the plain Word of 
 God ; and tho' the ftrongeft 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 ? fince he makes 
 God a Liar, becaufe he believetb not the 
 Record that God gave of his Son. And 
 this is the Record that God hath given to 
 us, 'Eternal Life> and this Life is in his 
 Son *. 
 
 H SECT. 
 
 I John v. 10.
 
 98 Chrlft the Sum and Subftance 
 
 SECT. XLIX. 
 
 *The Second Argument. 
 
 "HE whom the Holy Scripture itfelf 
 " calls God, and that without any Limi- 
 " tation, and confequently without any 
 " Difference (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 Chrift is thus called God in the 
 " Holy Scripture, therefore He is the 
 " true, eflential and living God" The 
 major Proportion wants no Proof. For 
 if any one mould object, that many in the 
 fame Holy Scriptures are called Gods y who 
 are not the only, true, and living God y 
 and the Creator of Heaven and Earth ; 
 the Word of God is defcribed after fo fub- 
 lime a manner, in the major Proportion, 
 that this Objection deferves no regard here. 
 " But as to the minor Proportion, that lies 
 plainly before our Eyes in the very Begin- 
 ning of St. John's Gofpel : For there the 
 Difcourfe is manifeftly of no other Per- 
 fon, but of the Word that was made FleJJ^ 
 or of Jcfus Chrift, concerning whom John 
 wrote his Gofpel. Here therefore He is 
 not only by him called the Word which 
 
 was
 
 of all the Holy Scriptures. 99 
 
 was in the Beginning, and was with God; 
 but he fays allb in the clearest and plaineft 
 Words, fuch as every one may underftand, 
 06^ ny I Afy-, Deus erat illud Verbum, 
 God was the Word. It was obferved by 
 us in the former Meditation, that thefe 
 Words, if they were plac'd 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 Cbrift, 
 tranilates the Word A&>-, not Verbum^ 
 [the Word~\ but 9Ceb, Jermo, [Speech] and 
 yet thus exprefles the Greek Words, ac- 
 cording to their natural Pofition : 2)ie 
 Stebe War eitt (Sott, i. e. Sermo erat De- 
 us aliquis y Speech was a (certain) God. 
 By which indeed the Interpreter confefles, 
 that the Words ought fo to be taken ac- 
 cording to their natural Order, that God 
 may be the Predicate, or that which John 
 would here fay and affirm concerning the 
 Word) viz. that He is God ; yet neverthe- 
 lefs he perverts the Text, when he thus 
 tranflates it into the German, 2)ie UCefce 
 Wat dtt (&ott, Sermo erat Deus aliquis, 
 Speech was a (certain) God : without 
 H 2, doubt
 
 i oo Chrift the Sum and Subftanu 
 
 doubt for this End, that the Readers of 
 this Verfion might think, that Chrift in- 
 deed is God, but not the true and eifential 
 God. But now no Man can offer the leafl 
 Colour from the Greek Text, to make it 
 only probable, that it ought to be thus 
 interpreted j the Speech, or the Word, was 
 a (certain) God. For when 'tis faid before, 
 Verbum illud erat apud Deum, the Word 
 was with God-, and it immediately fol- 
 lows, Et illud Verbum erat foo< 9 Dens, 
 and the Word was God ; it being prefently 
 added, Hoc Verbum in Principio erat apud 
 Deum, this Word was in the Beginning 
 with God : it plainly enough appears, that 
 the word 663?, God, put in the firft and 
 third Place, ought altogether to be under- 
 flood of the true and efTential God ; 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 
 fiefc is affigned to the Word without any 
 Limitation, (efpecially when the Na- 
 ture of the Predicate 0?, God, placed 
 emphatically before the Subject o tiy- y 
 the Word, requires no Article before it :) 
 Certainly we fhould do violence to the 
 whole Context, if here, where the Word 
 is called Goo 1 , we mould not underftand 
 it alfo concerning the true and effential 
 God : This is an Example, what mifera- 
 ble Shifts corrupt Reafon finds it necelfary 
 
 to
 
 of all the Holy Scriptures. 101 
 
 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 Tranflation, the firfl Ar- 
 tifice was to put the word 9Ce&, 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. Johjfs Words. Wherefore we 
 have fubjoin'd that Inflance for an Ad- 
 monition, that the Falfhood of thofe 
 Things, which are wont to be brought a- 
 gainft the Divine Glory and Majefty of 
 our Lord Jefus Chrift, may be the better 
 known and avoided. For to attain the == 
 Knowledge of ChriJPs Godhead, there is 
 no need of far-fetcht Interpretations j the 
 plain Word of God is before you, which 
 'tis fit you mould believe, and adhere to 
 with Simplicity 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 God, 'tis to be 
 noted, that there is nothing new or ftrange 
 in that Expreffion : For fo have the 
 Dutch, the Englijh, the French, the Bo- 
 $emians> tranflated thefe Words in their 
 H 3 Bibles,
 
 IO2 Chrift the Sum and Subftance 
 
 Bibles, and Pifcator has fo render'd them 
 in his German Tranflation. From whence 
 it may at lead be underftood, that this 
 Acceptation of the Words appeared to be 
 the plaineft 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 Word was, before the Beginning of 
 any Thing, or it was from Eternity ; fo 
 as no Time can be affign'd when he began 
 to exift. But if you inquire, where then 
 was the Word, if thus fet beyond Time 
 and Place, and any Conception that Man 
 can form of created Beings ? It is an- 
 fwer'd, He was from Eternity with God., 
 and before or in the Prefence of God, as 
 the moft beloved Son his Delight and Joy 
 is in the Prefence of his Father *. If you 
 further afk, Was the Word of another Ef- 
 fence from God ? was he any way in re- 
 fpect of his Effence different from Go d ? 
 It is anfwer'd, No. That fame Word 
 was God* If you ftill urge, Was there 
 then no Difference between the Word and 
 God ? It is anfwer'd, None at all, in re- 
 gard of Effence, but the Word was in the 
 Beginning with God, as it was faid in the 
 firil Verle, and again repeated (in the fe- 
 cond) that you may oblerve there is no 
 Difference in the Godhead in point of Ef- 
 
 fence ; 
 
 * i John i. 2.
 
 of all the Holy Scriptures. 103 
 
 fence ; and yet neverthelefs that there is 
 fuch a Difference, that the Father and the 
 Word fhould not be confounded^ but that 
 in regard of E/ence they are One, and in 
 regard of Perfonality they are Two : which 
 Diflinction holds alfo as to the Holy Spi- 
 rit : wherefore St. John might truly fay, 
 that They are Three ; and that thefe Three 
 are One. 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 leafl Co- 
 lour of Reafon, fcruples to acquiefce in a 
 clear Verlion generally received by fuch 
 Numbers of intelligent People, and is not 
 fatisfied with what is alledged before con- 
 cerning it, let him know, that this is no 
 Derogation at all to the Truth itfelf. Let 
 the Veriion be retained as it ftands in our 
 German Bibles, iwt> ott Wat fcaS 2B0tf, 
 i. e. Gf Deus erat Verbum ; and God was the 
 Word : Taking it in this manner, pray 
 what is wanting to a Demonflration of 
 the true and elfential Godhead of our Sa- 
 viour ? yohn fays, the Word was with God. 
 Some may have concluded perhaps from 
 thefe Words, that becaufe the Word was 
 with God, it was therefore not God, but 
 fome other Thing befideGod : John there- 
 fore anfwers, (Soft; war fetbft t>a SOSo?t, 
 
 i. e. ipje Dens erat illud Verbum^ God him- 
 J'elf was the Word. And when it may be 
 
 H 4 retort-
 
 1 04 Chrift the Sum and Subftance 
 
 retorted ; Are They then in no refpect 
 Two ; and is all Difference (even Perfo- 
 nal) taken from Them ? St. John for 
 that Reafon repeats what he had faid, and 
 faith ; oW@- the fame (i. e. ti>y- the Word -, 
 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- 
 felf,he will not at all advantage his Caufe ; 
 for the Words of St. John are fo clear, fo 
 convincing and piercing, that they cannot 
 pombly be fo far wrefted, but that the 
 fimple and plain Mind of John, muft 
 needs be acknowledged by him who will 
 not choofe to be blind, with his Eyes open. 
 They moft effectually confute Arius, as 
 well as Sabellius ; the firft, in his oppugn- 
 ing the true Divinity of Chrift ; and the 
 other, in taking away the Diftinction 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 ealily links fo low, as 
 to form to itfelf fuch a Perjonality in 
 the Mind, that may alfo involve a Diffe- 
 rence of the Effence. The Words of St. 
 John diredlly oppofe this grofs and falfe 
 Conception of the Perfonality, and all 
 Things are therein delivered in a moft 
 plain and fimple manner, in which every 
 * one
 
 of all the Holy Scriptures. 105 
 
 one may fafely acquiefce ; nor is there 
 Reafon why any one fhould be offended 
 with the word Perfonality,^ fo it be not 
 hurried by corrupt Reafon into a perverfe 
 Senfe. Since therefore the Words of John 
 are fo clear, and attribute the fame Divi- 
 nity to the Word 9 or the Son, as belongs 
 to the Father, nothing more can be re- 
 quired to the former Proof of the mi- 
 nor Propoiition of the fecond Syllogifm, 
 than that every one fhould be referred to 
 the Words of John, without adding a fin- 
 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 Demonstration of the true and e- 
 fential Divinity of our Lord Jefus Chrift : 
 In order to gratify fuch a one farther, we 
 mall quote the I ft Epiftle of John, chap. 
 v. ver. 20. in which John interprets him- 
 felf, faying, We know that the Son of God 
 is come^ and hath given us an Under/land- 
 ing, that we may know Him that is true : 
 and we are in Him that is true, even in 
 his Son Jefus Chrift. This (T-) is the 
 true God, and Eternal Life. Of whom 
 is the Difcourfe here ? Is it not of Jefus 
 Chrift ? who is that true One, in whom we 
 
 are ?
 
 io6 Chrift the Sum and Subftance 
 
 are ? Is it not Jefus Chrift ? Here there- 
 fore this Jefus is faid to be the true God 
 whereby John declares, how He would have 
 it be underftood, that in this fame Verfe 
 he calls Him * *0W, Him that is true y 
 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 ft 
 Epift. L 2. call Him that Eternal Life, 
 which was with the Father ? Does not he 
 tell us, Chap. v. n, 12. of the fame Epif- 
 tle, that Eternal Life is in the Son , that 
 i>e that bath the Son, hath Life ; and he 
 that hath not the Son, hath not Life ? And 
 behold, he not only affirms of this fame 
 Jefus Chrift, that He is Life Eternal, but 
 fays, *ver. 20. This is the true God, and 
 Eternal Life ; and adds, Little Children, 
 keep your fefaes 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 Chrift, 
 in his Gofpel, his Epiftles, and Revela- 
 tion. Moreover, thofe'Things fhould be 
 well confider'd, which are written, John 
 xiv. 8,9, 10, ir. Philip faith unto him, 
 Lord, Jhew us the Father , and it fufficeth 
 us. Jefas faith unto him, He that hath 
 feen me, hath feen the Father ; believe me 
 that I am In the Father, and the Father in 
 me. Now what elfe in effect does Chrift 
 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 Affection ? No, by no means. For 
 how can you find this Senfe in the Words 
 of Philip^ and how could the Anfwer of 
 our Lord fuit with the Requeft of Philip , 
 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 John's 
 Words, that the Son is of the fame Divine 
 and Individual Effence with the Father. 
 St. Paul alfo calls our Lord Jefus Chrift, 
 God over All, blejjed for ever *. What 
 other lofty Names are in many Places of 
 Scripture attributed to Chrift, agreeing to 
 the one, true and effejuial God, and that 
 
 He 
 
 * Rom. ix. 5.
 
 io8 Chrift the Sum and Subftance 
 
 He is particularly called Jehovah, that is, 
 the Effential God, fubfiiUng by Himfelf, 
 may be feen hereafter in the INDEX of 
 the Divine Names or 'Titles of Chrift ; in 
 which, neverthelefs, for Brevity's fake, 
 there are but few of them enumerated : 
 whereas it could be eaiily {hewn, that 
 MofeSj the Prophets and the Pfalms, are 
 full of clear Teftimonies of the Divinity 
 of Chrift. 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 Conclujion above made remains firm, 
 viz. That Jefus Chrift is the true, the ef- 
 fential, and living God ; 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 univerfai 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 things, 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 Contradiction, to believe the 
 Things which the Scripture delivers us in 
 clear and perfpicuous Words. But tho' 
 
 the
 
 of all the Holy Scriptures. 1 09 
 
 the two Arguments now alledg'd, are 
 abundantly fufficient to convince and fa- 
 tisfy the Mind, concerning the true and 
 eflential Divinity of Chriji j yet there flill 
 remain, in the Beginning of this Gofpel, 
 many more of no lefs Convidion to the 
 Heart, which now follow. 
 
 SECT. L. 
 
 'The 'Third Argument. 
 
 " H E, by whom all Things were made, 
 " and without whom nothing was made, 
 " that was made, is equally with the Fa- 
 <c ther the only true and Almighty God. 
 < But Chriji is He, by 'whom all Things 
 " were made, and without whom nothing 
 " ivas made that 'was made : Therefore 
 " Chriji is the only true and Almighty God'* 
 No Man hath any Reafon to doubt of the 
 Truth of the major Propofition ; 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 Go.d. But 
 perhaps Reafon will feek for a Subterfuge 
 in the word By, and fay, that He who 
 Himfelf created All Things, muft indeed 
 be the only true and Almighty God -, but 
 that He by whom all Things were created, 
 
 muft
 
 no Chrift the Sum and Subftance 
 
 muft be faid to have fir ft received Power 
 and Efficacy 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 Inftrument, 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- 
 jection may be the more folidly anfwer'd, 
 the major Propofition might thus have 
 been formed, with fo much the greater 
 Emphafis : " 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 effected 
 " by Him, but as to the Creator Himfelf ; 
 " and indeed in fuch a way, that it could 
 " not be affigned to any other after a more 
 " fublime manner : He is the only True, 
 " Omnipotent, and EiTential God." Eve- 
 ry one fees, that This cannot be faid of 
 an Angel, nor of any Thing elfe, that 
 may be ufed as an Inftrument ; but 'tis 
 manifeftly clear, that This is affirmed of 
 Chrift in the Holy Scriptures. Therefore 
 as St. John fays, all Things 'were made by 
 the Word, and without Hdm was not any 
 
 'Thing
 
 of all the Holy Scriptures, in 
 
 Thing made, that was made ; fo St. Paul 
 declares thefe Things more at large : * By 
 Him 'were all Things created, that are in 
 Heaven, and that are in Earth, vifible 
 and in r oifible ; whether they be Thrones, or 
 Dominions, or Principalities, or Powers : 
 all Things were created by Him, and for 
 Him. And He is before all Things, and 
 by Him all Things conjift.. Note here in 
 the firft Place, for hence it may through- 
 ly be understood, 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 confift, 
 (or are preferv'd in their Being) He, I 
 fay, can by no means be created, but muft 
 Himfelf be the effential God : and this is 
 Chrift himfelf. Note then, that as St. 
 Paul fays by whom alfo (in the oblique 
 Cafe) he made the Worlds *j- (ns alavA< 3 fe- 
 cida, 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 Brightness of 
 his Glory, and the exprefs Image of his 
 Perfon, upholdeth all Things by the Word 
 of his Power -, fo that nothing can fublift, 
 
 unlefs 
 
 * Col, i. 1 6, 17. f Heb.'i. 2.
 
 H2 Chrift the Sum and Subjlance 
 
 unlefs it be fupported by his powerful 
 Word j 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 Things by the Word of 
 his Power. And if you ilill delire 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 : 2u Ktfoo, * Thou, Lord, 
 in the Beginning (or of old) haft laid the 
 Foundation of the Earth, and the Heavens 
 are the Work of thy Hands. They Jhall 
 perift, but thoujhalt endure (but thou re- 
 maineft) and they all Jhall wax old like a 
 Garment, and as a Vefture thoujhalt change 
 them, and they Jhall be changed. But thou 
 aity the fame, and thy Tears fiall have no 
 End. Therefore is not He, who laid the 
 Foundation of the Earth, and whofe 
 Handy-work the Heavens are, who 
 mall change the Heavens themfelves, 
 and who always remains the fame ; the 
 Eternal, the Living and Almighty God, 
 with whom is no Variablenefs -j- ? Now it 
 is evident beyond all Controverfy, that 
 thefe Things are fpoken of Chrift, for the 
 
 Epiftle 
 
 * Pfalm cii. 25, &V. f Jwesi* 17.
 
 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 d Pfalm is to be underftood of 
 the Mejpah. If any one {hall object, that 
 thefe Things are fpoken of the New Crea- 
 tion ; he mould know, that neither the 
 79 j0r' *p^, in the Beginning, nor this 
 Change or Tranfmutation of Heaven and 
 Earth, 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 Work of thy 
 Hand ? Cannot we perceive that it is 
 Chriji, of whom it is faid, -j- T'hy Maker 
 is thy Husband, (the Lord of Hofts is his 
 Name) and thy Redeemer, the Holy One* of 
 Ifrael, the God of the whole Earth, JhalaHe 
 be called ? Behold ! thus the Propheuck 
 Spirit fpeaks of Chrijt, and inftructs 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 Huibarid of the 
 Church ? Is not Chrift fo denominated in 
 the very Inftitution of Matrimony ? Does 
 
 I not 
 
 * Ifai. Ixiv. 8, : -0 vf Jfai. liv. 5.
 
 U4 Chrift the Sum and Subftance 
 
 not St. Paul fay, * This is a great Myfte- 
 ry : but I fpeak concerning Chrift and the 
 Church. And / have ejpoufed you to one 
 Husband, that I may prefent you as a 
 chafte Virgin to Chrift -f ? It is manifefl 
 that That Man does not understand the 
 whole Oeconomy of God in the Old and. 
 New Teflament, nor has he perceiv'd the 
 Myftery of Chrift in the Scriptures, who 
 denies, that Jfaiah doth comfort and 
 encourage the Church, by reprefenting 
 Chrift to her as her Husband, who is like- 
 wife her Maker , and not only as her Huf- 
 band, but alfo her Redeemer, rlv hNJ which 
 is the proper Work and Office of Chrift, 
 and (hadowed in the Law by Types. 
 Compare alfo here If a. 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 Ifrael, mould be called the 
 God of the whole Earth, whofe Name he 
 had called mn Jehovah, the effential God, 
 the God of Hojis. And the Holy Scrip- 
 tures are full of the like Expreffions, 
 wherein the Mejfiah is fet before us as 
 Creator j but there is not fo much as one 
 Text in all the Sacred Writings, in which 
 Chrift himfelf is faid to be a Tfhing crea- 
 ted, or that He was made by God. Je- 
 rome has moft fully vindicated, by rightly 
 
 tran- 
 
 * Epk. v. 3?. f 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 Arius hath very much abufed. 
 For whereas Arius out of fome Copies 
 of the Veriion of the LXX Interpreters, 
 reads it thus ; Kt/et- tnjai f a-^v oJ&V ewn, 
 i. e. Jehovah creavit me initium viarum 
 juarum, i. e. The Lord created me. the Be- 
 ginning of his Ways : Jerome has to this 
 mod rightly oppofed the Hebrew word 
 JJp (to which theTranflation ought to have 
 been entirely agreeable) which Hebrew word 
 does not at all lignify creavit me, created 
 me, fed pqffedit me, but poffejfed me j by 
 which Interpretation he has allb anfwer'd 
 that Place in Eccluf. xxiv. 9. n^ TO *>@- 
 ** ap#V t*>7J<ri VIA \ Ante feculum a Princi- 
 pio creavit me, i. e. He created me from 
 the Beginning before the World j inafmuch 
 as this was taken from the wrong Verfion 
 of the Hebrew word juft mention'd. [Note, 
 the Englijh Tranflation runs thus : Prov. 
 viii. 22. The Lord poffefled me in the Be- 
 ginning of his Way, before his Works of 'old '.] 
 If a Man's Mind be fo enlighten'd by the 
 Lord, that he comes to underftand the 
 Prophecies concerning the Mejjiah, or the 
 Scriptures which Ipeak of Him, he will 
 then eafiiy know, that the c th Pfalm is 
 nothing elfe but an Acclamation of 
 the Prophetick Spirit, which relates to 
 
 I 2 the
 
 1 1 6 Chrijl the Sum and Subftance 
 
 the MeJJiah -, faying, Make a joyful Noife 
 unto the Lord, all ye Lands : ferve the 
 Lord with Gladnefs, and come before his 
 PreJ'ence 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 thoit hadjl formed 
 the Eafth and the World : even from ever- 
 lajling to everlajling thou art God. T^hou 
 turneft Man to Dejirutfion, and jayejl, 
 "Return ye Children of Men. Is it not the 
 Voice of the bleffed 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 
 Omnipotence and Divine Glory of Jejiis 
 Chrijt ; he ought not from hence to con- 
 clude, that others may not have a greater 
 Conviction of Mind from themj but he 
 ought humbly to pray to God for a better 
 Underftanding of his Word : foHe 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 clearefl Tef- 
 
 timonies
 
 of all the Holy Scriptures, iij 
 
 timonies concerning the Omnipotence and 
 Majejly of Cbrift ; as St. John in the Be- 
 ginning of his Gofpel, already confidered 
 by us, furnilhes an Example of this Mat- 
 ter from the firft Chapter of Gene/is, 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 Eternal Divinity and Om- 
 nipotence of Chrift. In the mean time, it 
 is the Duty of every one to be contented 
 with thofe plain and open Teflimonies 
 which we have produced above, and moft 
 carefully to beware that he deny not any 
 Thing to Chrifti which the Holy Spirit 
 adjudges by clear and evident Words to 
 belong to Him. Therefore although from 
 this manifeit Proof of the minor Propo- 
 fition, the Conclufion {lands firm and un- 
 controulable, that Chrift) being the Maker 
 of Heaven and Earth, is the True and 
 Almighty God j yet ftill this Scruple, which 
 fome may perhaps have, is to be more 
 folidly removed. It is afked, but why 
 does John ufe the Particle JW, by ; or 
 why does he fay, all Things were made 
 by Him, and not rather, He made all 
 Things ? And for what Reafon does the 
 Scripture alfo elfewhere hi this very Mat- 
 ter ufe this Particle by ? To which, it is 
 anfwer'd, that this was not done in any 
 wife to derogate from the Majejly of 
 I 3 Cbcifl,
 
 n 8 Chrtft the Sum and Subftance 
 
 Chrift, whereto corrupt Reafon moft 
 fhamefully bends ; forafmuch as without 
 any Controverfy it is written of Almighty 
 God y * Of Him, and through Him, (or, 
 by Him, ctf OUTO, per eum) and to Him, are 
 all Things ; to whom be Glory for ever. 
 Amen. In like manner it is written ; -|- It 
 became Him, for whom are all Things, 
 and by 'whom are all Things, in bringing 
 many Sons unto Glory, to make the Captain 
 of their Salvation perfect through Suffer- 
 ings : Not to mention now any more Pla- 
 ces of Scripture. But the Holy Scriptures 
 do the rather ufe this Particle, that we 
 may thereby acknowledge the Glory of 
 Chrift : as alfo the Scope of this Particle 
 by is manifeft from Col. i. 16 20. This 
 is moft evidently feen in St. John : For 
 after he had afligned Eternity to Chrtft, 
 and had declared Him Equal to the Fa- 
 ther in his Divinity, as being of the fame 
 Eflence with Him, he afcribes alfo the 
 lame Omnipotence to Him, which is due 
 to the Father, and makes not the Parti- 
 cle per, by, to derogate more from his 
 Divine Majefty, than the Particle apud, 
 with, which he ufes in the i ft and 2 d Ver- 
 fes of his Gofpel. Nay, when he had al- 
 ready in exprefs Words affigned to the 
 Son Eternity, and the true and efTential 
 Divinity, he knew well, that the Senfe of 
 
 the 
 
 * Km. xi. 36. f Heb. ii. 10.
 
 of all the Holy Scriptures. 119 
 
 the 3 d Verfe could not be underflood of 
 any other than the divine Omnipotence. 
 But by reafon of the Myjiery of the Fa- 
 ther and the Son, * who are of the fame 
 Effence, but diftincl: in their Perjbnality, 
 he ufes in this Place the Particle efcj with, 
 as well as that of JW, by, and makes Chrift 
 himfelf to be his own Interpreter, -j- fay- 
 ing to the Jews ; My Father worketh hi- 
 therto, and I work. But to the Jews, 
 who eafily perceived from* this Saying, 
 that he did not call God his Father after 
 a common way of fpeaking, but that He 
 made himfelf equal with God -, He faid 
 moreover, Verily^ verily, I Jay unto you, 
 the Son can do nothing of him/elf, but what 
 he feeth the Father do j for what Things 
 foever he doth, thefe alfo doth the Son like- 
 wife. By which Words indeed Chrift ho- 
 noureth his Father, but teaches at the 
 fame time, ver. 23. that all Menjhould ho- 
 nour the Son, even as they honour the Fa- 
 ther. He that honour eth not the Son, (un- 
 derftand, even as he honoureth the Father) 
 honour eth not the Father which hath fent 
 him. Likewife in St. Paul's Epiftles, when 
 the Particle A<, by, is ufed concerning the 
 Son, it is fo clearly fignified by other 
 Words, and fo fublime a Senfe is given to 
 it, that any one may eafily perceive he 
 
 I 4 does 
 
 * Cef. ii. 2. f John v. 17,19.
 
 120 Chrift the Sum and Subftance 
 
 does nothing elfe, but propofe the Order 
 of the divine Operations, and declare, that 
 all Manifeftation of the Father, both in 
 the Kingdom of Nature and Grace, is 
 made by the Sen, and in the Son, as the eter- 
 nal Word of God. And as long as this is not 
 underilood from the Wor d of God, fo long 
 alfo it is not underftood as it ought to be, 
 what Chrift is, and what is obtained by Him. 
 
 SECT. LI. 
 
 The Fourth Argument. 
 
 " THE firft Principle or Caufe 
 " Original of Life is the true and eflen- 
 " tial God : The Word, as by which all 
 " living Things were created, is the firft 
 " Principle or Caufe Original of Life ; 
 " therefore the Word is the true and ef- 
 " fential God." Or, " He by whom all 
 " created Things do live, and who gives 
 " Life to all created Things, muft be God: 
 " The Word gives Life to all Creatures ; 
 " Therefore the Word muft be God" 
 By this twofold way of Reafoning, the 
 Reverend JohnArndius forms his Conclu- 
 iion from the Words of St. John. No 
 one could doubt of the major Proportion, 
 who would but a little confider it. For 
 indeed a Man's Reafon cannot conceive, 
 how to be the firft Original or Principle 
 
 of
 
 of all the Holy Scriptures. 121 
 
 of Life, or to be Him by whom all crea- 
 ted Beings do live, and who gives Life to 
 all created Things, can be affigned to any 
 other than the living God. Whence God 
 is not only wont to be called in the Holy 
 Scriptures the living God*, but the Origin 
 and Fountain of Life is alfo attributed to 
 him alone, as David fays j J With thee y 
 (py t o<)< r 9e3y, with God, Joh. i. 2.) is the 
 Fountain of Life. By which Fountain of 
 Life, no other indeed but Chrift is in 
 this Place to be underftood. But if any 
 one mould not be perfwaded of this, yet 
 he cannot deny but that the Fountain and 
 Beginning of Life is to^be afcribed to God 
 alone, all other Beings, which cannot be 
 laid to be God, being excluded : With 
 which Place ought to be compared Jer. 
 ii. 13. where it is faid, They have forj'aken 
 me, the Fountain of living Waters ; which 
 it is manifeft can't be underftood of any 
 other, but of the living God. As to what 
 now belongs to the minor Propofition, we 
 are plainly enough taught in the New 
 Teftament, where we ought to feek this 
 Fountain of Life, or Source of living 
 Waters. For thus Chrift fays to the Wo- 
 man of Samaria^ John iv. 10. If thou 
 kneweft the Gift of God, and 'who it is 
 
 that 
 
 * Dettf. v. 33. Job. vi. 57. i Sam. xvit. 26. 
 2 Kings xix. 4, 1 6. Pfal. xlii. 3. Job. i. 2. 
 $ Pfal. xxx vi. 9.
 
 122 Chrift the Sum and Subftance 
 
 that faith to thee, Give me to drink, thou 
 wouldeft have asked of him, and he would 
 have given thee living Water : and wr. 14. 
 Whofoever drinketh of the Water that I 
 Jhall give him, Jhall never thirft 5 but the 
 Water that I Jhall give him, ft all be in him 
 a Well of Water fpringing up into everlaft- 
 ing Life. This is what John faith : In 
 Him was Life, (Joh. i. 4.) If any one 
 would fo underftand thefe Words, as if 
 nothing elfe were meant by them, but 
 what is wont to be faid of any other liv- 
 ing Thing, to wit, that there is Life in if, 
 it is moft evident, this was not the Thing 
 that John was concern'd about : For what 
 had he faid worthy the mentioning ? How 
 would this agree with what he had faid 
 before ? How with what follows, where 
 this Life is called the Light of Men, (Joh. 
 i. 4. latter part) : Wherefore by this Ex- 
 preffion, [that in Him (i. e. in Chrift) Life 
 is faid to be] fomething morefublime muft 
 neceflarily be denoted, to wit, the very 
 Origin of Life, which cannot be in any 
 created Thing, but is in Chrift, as the 
 true and effential God. But if fome would 
 ftill interpret thefe Things no farther than 
 that therefore only there is Life in Chrift, 
 becaufe He hath taught other Men the 
 Way of Life, every one muft perceive that 
 fuch an Interpretation is very far from 
 reaching the Intention of St. John, fmce 
 
 neither
 
 of all the Holy Scriptures. 123 
 
 neither this fo agrees with the preceeding 
 and following Words, that it fhould be 
 taken for their adequate Meaning. And 
 might not the fame Thing have been faid 
 in this Senfe of John the Baptift ? But 
 fince this remarkable Predicate is plainly 
 in the Text denied to John the Baptijt, 
 but is given to Chrift, tho' John, by the 
 Teftimony of Chriji himfelf, was the 
 greateft that were born of Women ; cer- 
 tainly 'tis evident, that by this the Text 
 inftructs us, that Chrift is more than a 
 meer Man j that the Principle of Life is 
 to be fought for in Him, and cannot be 
 looked for in any created Thing. Truly 
 thefe, and other the like Interpretations, 
 are fo managed, that it is eafy for every 
 one that confiders them without prejudi- 
 cate Opinions to know, that \hz fublime 
 Declarations which are here made of 
 Chrift, are by fuch Interpretations extreme- 
 ly, and as far as can be done by corrupt 
 Reafon, induftrioufly extenuated. There- 
 fore let the Matter be confider'd as it 
 plainly appears in the Text with its Con- 
 nexion, and it will be eafily and without 
 Trouble perceiv'd, (i.) That thefe Words, 
 In him was Life, flow from the antece- 
 dent Words. Now in the former Words, 
 the Eternity of the Son, his true and eflen- 
 tial Divinity, and his Omnipotence, are by 
 John in plain Words fet before our Eyes, 
 
 (of
 
 124 Chrift the Sum and Subftance 
 
 (of all which we have already difcourfed) 
 from Thence therefore now properly fol- 
 lows what St. 'John here affirms concern- 
 ing the Word, to wit, that in Him was 
 Life, as in the Eternal, Effential, and Al- 
 mighty God, together with the Father. 
 But efpecially this latter Affertjon, (in 
 Him was Life) is mofl clofely conjoined 
 with his Omnipotence, which mews itfelf 
 in the Creation of all Things. And hence 
 (2.) it clearly follows, that St. Johns 
 Meaning was this : As all Things were 
 made by the Word, and 'without Him was 
 nothing made that 'was made ; fo neither 
 was Life made or produced in any created 
 Thing without the Word of God, in whom 
 the Fountain and Origin of Life in 
 fuch a manner is, as out of Him to 
 transfufe itfelf into Things created, and 
 thereby to impart Life to them : Which 
 if we diligently conlider, we mall eafily 
 perceive (3.) This alfo to lie hid in the 
 Words of John ; that the Son of God, in 
 his eternal Generation from the Father, 
 in which he has his Divine Effence, had 
 Life alfo from Eternity, as he himfelf 
 fays j Joh. v. 26. As the Father hath Life 
 in Himfelf, fo hath he given to the Son to 
 have Life in Himfelf. Therefore this 
 Fountain of Life, the Word of God, which 
 hath imparted Life to his Creatures, is 
 an eternal Fountain flowing out of the 
 
 eternal
 
 of all the Holy Scriptures. 125 
 
 eternal Generation from the Father. On 
 which Subject the Reverend Dr. Spener 
 hath difcourfed with great Solidity, in his 
 Sermon concerning the eternal Generation 
 of the Son of God. Wherefore (4.) this 
 alfo is contained in the Words of John : 
 that this Life, which flowed from this 
 eternal Fountain into Things created, does 
 alfo preferve the Things that are created; 
 as for that Reafon St. Paul fays, * by Him 
 all "Things conjift : and -j- He upholdeth all 
 Things by the Word of his Power : And 
 from the fame Foundation, J "Thou hideft 
 thy Face, they (the Things created) are 
 troubled j thou takeft away their Breath^ 
 they die, and return to their Duft. Thou 
 fendeji forth thy Spirit, they are created : 
 and thou reneweji the Face of the Earth. 
 Hence alfo the Son of Sirach introduces 
 this Word of God fpeaking in this man- 
 ner : || / came out of the Mouth of the moft 
 High, and covered the Earth as a Cloud. 
 I dwelt in high Places, and my Throne is 
 in a cloudy Pillar. I alone compajjed the 
 Circuit of Heaven, and walkea in the 
 Bottom of the Deep -, in the Waves of the 
 Sea, and in all the Earth. The Reverend 
 John Arndius, in his Evangelical Poftilt, 
 writes excellently on this Subject : " All 
 " Things are full of God, and they live, 
 
 " are* 
 
 * Col. i. 17." f Hfeiuf. ' ** 
 
 $ Pfal. civ. 29, 30. (I Eccluf. xxiv. 3 9.
 
 ia6 Chrift the Sum and Subftance 
 
 <c are, and are moved in God, more than 
 c in themfelves. For as He hath by his 
 c Word ordered and created all Things in 
 their Nature and Effence, fo hath He 
 <c not withdrawn his Word and Virtue 
 <c out of them, as a Shoemaker does the 
 <c Laft out of the Shoe he has made, but 
 c hath left his Word in all Things, that 
 <c He may preferve and govern all Things, 
 ' impart to, and fuftain them in their 
 " Nature and Effence ; that thereby they 
 " may live, move, and encreafe. We, 
 <{ and all created Things, are like a Sha- 
 " dow, that receives its Motion from the 
 " Body, or the Tree it relates to. The 
 " Tree being in motion, the Shadow alfo 
 <c moves; in God we live, and move, and 
 <{ have our Being, A6ls xvii. 28. Where- 
 " fore the Word of God, is the Spirit, 
 " the Virtue and the Hand, in all living 
 " Things, or it is the very Efficacy of 
 " Life. Take away the Word, their Life 
 " is gone, and they muft of Neceflity pe- 
 " rim, PJ'alm civ. 29, 30. Here there is 
 " need of a fublime Understanding, to 
 " know how all Things live in the Word, 
 " by the Word, and from the Word, as St. 
 " Paul tells the Romans, Chap. xi. 36. For 
 ** of Him, and through Him, and to Him 
 " are all Things." And the fame Author, 
 &b. IV. c. 6. concerning True Chriftia- 
 p, fays thus : " This Virtue and enlive- 
 
 " ning
 
 of all the Holy Scriptures. 127 
 
 " fling Power of God, is that Word, by 
 " which all Things were created. By the 
 " Word of the Lord> the Heavens 'were crea- 
 " ted, and all theHoJl of them by the Breath 
 of his Mouth, Pf. xxxiii. 6. This Word 
 " which God fpake, did not vanifh away, 
 " and was not a meer Sound only; but was 
 " the Life of all created Beings, remain- 
 <l ing with them, and is that Power which 
 " preferveth all Things ; according to that 
 < of St. Paul, Heb. i. 3. The Lord uphold- 
 <l eth all Things by the Word of his Power. 
 <c For as the Shadow depends upon the 
 tc Tree, fo does our Life depend upon 
 ce Qod" Herein confifts the Founda- 
 tion of all true Wijdom -, fo that whatfo- 
 ever obtains the Name of Wifdom,is coun- 
 terfeit and vain, unlefs it has Chrift for 
 its Foundation, as the Principle of all 
 lyife, and by whom all Things confift. 
 Wherefore St. Paul having laid this Foun- 
 4a.tion in his Epiitle to the ColoJ/ians, ch. i. 
 uer. 15, 1 6, 17. admonifhes them thus, 
 chap. ii. 8. Beware left any Man fpoil you 
 through Philofophy and vain Deceit, after 
 the Tradition of Men, after the Rudiments 
 of the World, and not after Chriji : and 
 he fubjoins the Caufe ; for in Him dwel- 
 leth all the Fulnejs of the Godhead bodily : 
 and yc are complete in Him. Of fo great 
 moment is it, that in Chrift Life is faid to 
 have been, to be, and always will be i and 
 
 that
 
 128 Chrift the Sum and Sub fiance 
 
 that without Him all Things are dead : 
 from which Dodlrine, we muft of necef- 
 fity come to the Knowledge pf his fuper- 
 natural Glory. But as our natural Life 
 has its Origin from the eternal Word of 
 God, and is preferved by It alone, fo (5.) 
 the fame Word is alfo the Fountain and 
 Beginning of fpiritual Life: For we are 
 all by the Fall of Adam liable to Death, 
 as St. Paul exprefly teaches, both in his 
 Epiftle to the Ephefians^ chap. ii. and in 
 that to the Colofjians, chap. ii. Therefore 
 Chrift is not only the Way, by which we 
 efcape to Life, nor only the Truth in 
 which we reach to it, but He is alfo the 
 Life itfelf ; or Life is fo in Him, as John 
 fpeaks, that He raifes and revives from fpi- 
 ritual Death (Ephef. ii. i.) yea, that He not 
 only beftows Life, but alfo is Life itfelf, 
 and remains in them who believe in Him. 
 Hence St. Paul fays ; * / live, yet not /, 
 but Chrift liveth in me : And, -j- To me to 
 live is Chrift. But altho' this fpiritual 
 Life is properly the true Life, and natural 
 Life, being fubjed: to Corruption, and a 
 Curfe, cannot be faid to be the true Life; 
 but rather Man, confidered according to 
 Nature, as the Son of Wrath, is alienated 
 from the Life of God : J Yet this fpiri- 
 tual and in itfelf trueft Life, is hid with 
 Chrift in God, until Chrift our Life mail 
 
 be 
 
 * Gal. ii. 20. f Pbilipp. i. 21. $ Epbef. iv. 18.
 
 of all the Holy Scriptures. 129 
 
 be made manifeft, and then alfo we being 
 made manifeft with Him, mall become 
 glorious*. Wherefore (6.) alfo the Life 
 of Glory is in Chrift, I fay, of eternal and 
 infinite Glory, when Chrift mall be glo- 
 rified in his Saints, and come to be admir- 
 ed in all them that believe -j 4 . This Life 
 is in the Son, as John declares. There- 
 fore from all that has been fa id, the" Ar- 
 gument of this Sedlion runs the liiore 
 clearly thus. " He in whom as the eter- 
 " nal Son of God, and the Creator of all 
 " Things, is the Beginning of all natural 
 " and fpiritual Life, yea, the Life of fu- 
 " ture Glory, and in whom all natural 
 " and fpiritual Life, as likewife the Life 
 " of eternal Glory, does confift ; He is 
 " the true, efTential, and the living God. 
 " All thefe Things are moft clearly de- 
 " monftrated concerning Chrift out of the 
 " Holy Scriptures : Therefore Chrift is the 
 " true, eflential, and living God. 
 
 SECT. LII. 
 
 *fhe Fifth Argument. 
 
 "HE that is the Light of all Men, iU 
 " luminating all Men, the true Light, in 
 " refpecl: of whom all created Light, even 
 
 K ;/* " John 
 
 * Csl. iii. 3,4. f 2 The/, i. 9, 10,
 
 13-Q 
 
 " John the Bpptijl (who ptherwile ivqs a 
 f f burning 0n4 $ Jhming Light) ought to 
 C( be reputed as np Light a$ all, or as a 
 <c Shadow only j and who is the Origin of 
 << Light, and the true tight of Life, wtfhr 
 " out whom all Things remain in Lteatji 
 " ar.4 Darknefs : ^Jf, tpgether with the 
 " Father, is the true an,{t efTential God. 
 c< (thrift is that L?^/^, of whicl^ all t^efe 
 tc Things are clearly exprefle^ in Holy 
 " Scriptqrp : Therefore Chriji, together 
 '" with the Father^ is th^ true a,nd efTen- 
 " tial Qod" Tfee firft Propofuion l\ke- 
 wife can't t>e denje4 : For althp' other-wife 
 the word Light in {he 'floly Scvigt\ires, 
 is fometimes taken, not only for tljiat 
 Light, which God created on the firft 
 Day, and for the Light of the &un a;nd 
 of the other Stars, as alfo for the natvyal 
 &ght of the pay, but alfo in. a fpi,ritual 
 ibigniftcation, for Men divinely enlightr^ed, 
 efpecially for t^ofe whom Gad makes ufe 
 of as Inftruments for the Converfion and 
 Illumination of many otfier ferfons : yet 
 the Defcription of Li^ht abovemention'd, 
 is fo framed, that it cannpt pp^ibly fuit 
 with any Man, or Angel, or with any 
 other created Being whatibever. Yea, in 
 thefe two Denominations, of Jbifg and 
 Light, (if they be defcribed after fyjukUme 
 a manner, as Life i.s defcribed in the for- 
 mer Argument, and Light in this) the 
 
 whole
 
 ef all the Holy Scriptures. 131 
 
 whole Work of Redemption is- founded, 
 or all Mankind are delivered from Death 
 and Darknefs, aad tranflated into the 
 Kingdom of Life and Light. Which grest 
 Work, no created Being could by any 
 means, much lefs- by itfelf, porlibly 
 atchieve; as neither is it affigned to- any 
 created Thing in all the Holy Scriptures. 
 Since therefore it moft evidently appears, 
 that Chrift is that Light which i-llumi* 
 nates all Men, and from which all other 
 Light is deriv'd, as from its Fountain,, and 
 which tranila-tes from the Darknefs of 
 Death into the Light of eternal Life y and 
 does all this by itielf j the Conclufion re- 
 mains nrm^ that Chrift, together with the 
 Fatfar, is the true and effential God. 
 Now here St. John witneffes concerning 
 Cbrift, that He is the Light of Men -> and 
 he explains himfelf by faying, that this 
 Light illuminates all Men : (Job. L 9*) 
 Nay, he does not fimply affirm of Chrift, 
 that He is the Light of Men, but after lie 
 had deicribed his Eternity., his true God- 
 heady and his Omnipotence in the Work of 
 the Creation, and from this laft Attribute 
 efpecially, had propounded Him as the 
 Origin of Life \ he adds, with a wonder- 
 ful and holy Emphafis, An d the Life was 
 the Light of Men, (J.oh. L 4.) By which 
 he teaches, that Chrijl as the Light r was 
 then prefent in the Beginning, and as foon 
 K 2 as
 
 132 Chrift the Sum and Subftance 
 
 as Men were made, (and fo before the Fall) 
 he was the Light of Men. And when 
 this Light (Chriji) feem'd to have difap- 
 peared after the Fall, yet never thelefs this 
 Light ftill jhineth (?/?) in the Darknefs, 
 altho' the Darknefs comprehend it not. This 
 fublime Predicate by the Word Light, 
 obtains now a higher and more excel- 
 lent Signification, than it carries with 
 it in many Places of the Holy Scriptures. 
 For Things created are indeed called 
 Lights ; but where is it faid of Man, or 
 of any other created Being, that in it is 
 Life, and that this Life is the Light of 
 Men, which mined in them before the 
 Fall, and that after the Fall it remained 
 always the fame, and of itfelf immuta- 
 ble ; that it mines, tho' the Darknefs com- 
 prehend it not : the Light of Men before 
 the Fall, and a Light illuminating them 
 again, and refcuing them out of Darknefs 
 after the Fall ? We may from thence 
 drawfuch a Conclulion, as St. Paul* does 
 in arguing the fame way, when he would 
 make known the Divine Glory of Chriji 
 from hence, that God in all the Holy 
 Scripture is never faid to have fpoken 
 fo to any Angel, as he fpake to Chrijl. 
 (Pfal. ii. 7.) wherefore this Expreffion 
 of St. 'John now mention'd, clearly im- 
 ports, that Cbrift is alfo the Origin of 
 
 all 
 * Htb. i. 3.
 
 of all the Holy Scriptures. 133 
 
 all Light. For as it naturally follows 
 frorn his Power of creating, that in Him 
 is not only Life, but the Principle of Life 5 
 fp from the fame Power, it no lets natu-^ 
 rally follows, that He is not only Light, 
 but alfo the Principle of Light : from 
 whence alfo 'tis attributed to Him, as the 
 Origin of Light, that he illuminates all 
 Men. And tho' it might have been fuf- 
 ficient for St. John to have teftify'd fo 
 plainly and clearly of Chrift as the Eter- 
 nal Light, the Source of all Light, the 
 vivifying Light, and the illuminating Life; 
 yet we find, it was his chief Concern, afr 
 ter he had once called Chrift the Life and 
 the Light of Men, to defcribe this Light 
 more fully, that it might be underftood 
 in fo fublime a Senfe, as cannot be referr'd 
 to any created Thing. Therefore in the 
 firft Place he alledges John the Baptift, 
 who appeared fo great a Light among the 
 People of the Jews, that there went out 
 to Him Jerufalem, and all Judea, and all 
 the Region round about Jordan ; and were 
 baptized of Him in Jordan, conf effing their 
 Sins *. Nay, that not only the People 
 thought highly of Him, fo that even the 
 Scribes and Pharifees were afraid to fay 
 that his Baptifm was of Men -f- ; but that 
 alfo Chrift himfelf called him At/x*-?, a 
 K 3 Light, 
 
 * Matt. iii. 5, 6. f Matt. xxi. 24, 25, 26.
 
 134 Cbrifi the Sum awd Bulftance 
 
 Light, and indeed with a great and fmga- 
 lar Enaphafis, a burning and a ftining 
 Light, (Job. v. 35.) Moreover, ijt deferves 
 well to be minded, that a long time after 
 our Saviour's Rcfurreffiion, the Effufion of 
 the Holy Ghoft, and the <hnft Publication 
 of the Go/pel, there were many Perfons, 
 wiho were taught only the Baprifm of 
 "John, fo that Apollos himfelf, an eloquent 
 Man, mighty in the Scriptures, and aljbfer- 
 i)cnt in the Spirit, 'who f pake and taught 
 diligently (*e^f, accurate, accurately) the 
 Things of the Lord, is faid to have known 
 only die Baptifm o John*: In like man- 
 ner St. Paul at Ephefus, -f~ found certain 
 Difciples, who had not fo much as heard, 
 'whether there ivere any Holy Ghoji, being 
 baptized unto John'-y Baptifm. Which fin- 
 guiar CircuniAances, and many others, 
 may teach us how great, and how excel- 
 lent a Light John the Baptijl was, and 
 that his Reputation among the People, 
 (who would have had Him for their Mef- 
 fiah, which he altogether declined) did 
 not expire with his || Life. Whence it 
 may more eafily be underload, what Mo- 
 tive occaiion'd the Evangelift fo induftri- 
 oufly to name John the Baptift, and to 
 give Him his due Praife ; yet fo to cir- 
 cumfcribe it, that thereby there mould 
 
 be 
 
 * Mis xyiij. 24, .25, f Ms vfc.. i, 2, 5. 
 
 15 Matt. *i. ' Job. iii.
 
 of all the Holy Scriptures. 135 
 
 be 1 no Derogation to the Glory of Cbrift : 
 For of Him (viz. John the Baptift) thib' 
 otherwife a great Light, he abfofately de- 
 nies that He Was that Light, but that he 
 only bore witriefs of that Light. Fof it had 
 by no fridarrs been fufficient to have &M 
 here, that Chrift Was a greater Light than 
 John : but in this lay the Strefs of the 
 whole Matter ; who is the Light of Life y 
 the Origin of Lrght, the true Light of the 
 World, that Light, without which all other 
 Perfotfs, and etfen John himfelf, tho' ift 
 fome refpe&s called Lights, are meer 
 Dark?2efs -, who, I fay, is this Light, which 
 delivers from Death and Dafknefsj the 
 faving, vivifying and eternal Light ? 
 Wherefore he fimply fays, that John was 
 not that Light -, which he could not have 
 &id, unlefs it had been his Intention to 
 ihew that he fpake in this Place of Light, 
 in a much more fublime Senfe, than could 
 be applied to any created Being. Nor 
 thought he it fufficient to fay, that John 
 was not that Light, but {hews that the 
 whole Bufinefs and Office of John, was 
 only by his Life and Doctrine to bear wit- 
 nefs of that Light, and to point out as it 
 Were with his Fingers that Light, by which 
 every mortal Man muft be illuminated 
 and enliven'd ; which Power could neither 
 be expected from him, nor from any other 
 Creature. Nor does the Evangelift ftop 
 K 4 here,
 
 136 Chrift the Sum and Subftance 
 
 here, but adds, that Chrift is that true 
 Light) 'which illuminates every Man, (Joh. 
 i. 9.) But it may be afked, Was John 
 then not a true, but a falfe Light ? or, 
 was that Light which God created on the 
 firft Day not a true Light ? It was with^ 
 out all Doubt : therefore in this Place, the 
 Word AMZwlv, [true] ver. 9. afcribed unto 
 Chrift, is to be received in a more fublime 
 and excellent Senfe ; as He is called the 
 true Bread, 'which came down from Hea- 
 ven, and giveth Life to the World, that 
 whofoever believetb in Him Jhould not die ; 
 whence alfo He is fa id to be the living 
 Bread, and to be Meat indeed, and Drink 
 indeed * 5 as He is alfo called the true 
 Tine -j- : and fo in many other Examples. 
 For Chrift is the Truth itfelf J, and in 
 Him is the Fulnefs of Truth ||. Nay, by 
 thofe Words which we now chiefly confi-r 
 der, St. John explains himfelf, why he 
 calls Chrift the true Light, viz. becaufe 
 He illuminates every Man ; which cannot 
 be faid of any other Light, howfoever in 
 its kind It be not a falfe, but a true Light. 
 But in all thefe Places, the Evangelifl 
 makes this Difference between Chrift as 
 the true Light, and John, or any other 
 -Light, that Chrift, as the true Light, il- 
 luminates Men of himfelf, or infufes Light 
 
 into 
 
 . 32,33> S>S l S5- t. 
 6. |j John i. 16, 17.
 
 of all the Holy Scriptures. 137 
 
 into their Minds, or kindles and excites it 
 in them, which cannot be affirmed of any 
 other Light, or of any created Thing. 
 For that Reafon he had faid before, * In 
 Him was Life, and the Life was the Light 
 of Men. Therefore as He hath Life in 
 himfelf, fo likewife hath He Light in him- 
 felf', and as He can give Life to whom He 
 willy fo He can illuminate whom He will : 
 By which Expreflions there are no Limits 
 fet to his univerfal Love, but his Glory 
 is extolled. And as He is faid by himfelf 
 to have purged our Sins -J-, (which is a 
 mighty Teftimony of his Divine Glory) 
 fo He may be faid no lefs truly, and from, 
 the fame Principle, to illuminate Men by 
 Himfelf. But concerning thofe who are 
 meer Men, St. Paul fpeaks plainly other- 
 wife ; faying, ^God, who hath J aid, thatLight 
 Jhould JJnne out of Darknefs, is he who hath 
 Jhined in our Hearts, to give the Light of 
 the Knowledge of the Glory of God, in the 
 Face of Jefus Chrift. As in like man- 
 ner Job faith, || He puts Light in his 
 Angels. Hence therefore it farther ap- 
 pears, that Chriji is called Light, by no 
 way that can agree with Things created, 
 but that He is the eternal and eflential 
 Life, and the faving Light -, and fo that 
 this Appellation, as it is given to Him by 
 
 St. 
 
 * John v. 21. f Heb. i. 3. 
 
 J 2 Cor. iv. 6. || Chap. iv. 18,
 
 138 Chr ift tht Sum and Subftance 
 
 St. John, cannot poffibly be afTign'd to 
 any other, but only to the true, eternal, 
 and efiential God. But tho' St. John may 
 feem abundantly to have (hewn ift how 
 fublime a Senfe he called Cbrift the Light, 
 and that hereby he diftinguifhes Him from 
 all created Beings j yet advancing farther, 
 he makes this Matter flill more evident : 
 for he fays of Chrift, as the true Light, 
 enlightning every Man, That this Light 
 (as the comparing of the whole Context 
 in Greek, and of other Places, especially 
 Job. iii. 19. and chap. xii. 46. fo requires) 
 came into this World, to wit, as the Light 
 of the World, * to enlighten and fave it, 
 or refcue it from Death and eternal De- 
 ftrucftion, -f to which it is fnbje6t. As 
 afterwards it is faid, He came *< w l<fia, 
 ad fua, t unto- his own, that is, the Houfe 
 of Ifrael Therefore, altho* this Dodtr ine 
 that He came into the World as the Light 
 of the World, be foexprefTed, as that his Di- 
 vine Glory ought thence to be ackno wledg'd, 
 yet becaufe iome may perhaps wreft thefe 
 Words contrary to the IVImxi of St. John, 
 and falfly conclude from them, As if when 
 Chrift came into the World, He himfelf 
 began Then to exift; he therefore pre- 
 fently fubjoins, He 'was in the World-, and 
 by always adhering to the word Light, he 
 
 moft 
 
 * John viii. 12. f Chap. iii. 17. 
 
 $ John i. ii.
 
 efai! ike Holy Scriftwes. 
 
 mod: dearly afcms concerning 
 diat He did f*ot Then 'begia to fee the 
 JL/g/tf of the World when He came into 
 it, but that He was the Light of tfee 
 World before He came into the World $ 
 which cannot be afierted of a meer Man, 
 or of any created Thing. For John here- 
 by plainly teaches, that Chrift is the Eter- 
 nal Light, (even a* He is the . Eternal 
 Life. * And this Life ('viz. this Eternal 
 Life) wo. s alfo the Light of Men, and was 
 in the World $j> by which Words there is 
 a clear Teftimony given to the true God- 
 head of Chrift. Moreover, he adds, and 
 the World was made by Him, (Joh. i. 10.) 
 And thus again he ufes the word Light, 
 and calls this Light the Maker of the 
 World, as he had before faid of the Word y 
 that all Things were made by Him : And 
 when he fubjoins, but the World knew 
 Him not, he manifestly ufes the fame Com- 
 plaint which the Prophets often made, 
 that mortal Men would not acknowledge 
 their Creator and Preferver. Thus, a- 
 mong others, Ifeith begins his Prophecy 5 
 ch. i. 2,3. Hear, O Heavens, and give Ear, 
 O Earth, for the Lord hath Jpoken ; I 
 have neurijbed and breught up Children, 
 and they have rebelled againji me ! 'The 
 OK knowetb his Owner, and the Ajs his 
 Maker's Crib : but Ifrael doth mt know, 
 
 my 
 
 * John i. 9, 10.
 
 140 Chrift the Sum and Subftance 
 
 my People doth not confider. Pray, who 
 can turn his Thoughts in any meafure to 
 the Confideration of thefe Things, and 
 not prefently perceive how powerful an 
 Argument of the Divine Glory of Jefus 
 Chrift is to be found in the Words of St. 
 John, when he fays ; The World was made 
 by Him, but the World knew Him not ? 
 But as John attributes to Chrift, as the 
 Eternal Light, the Creation of the World, 
 and confequently Omnipotence j fo Paul 
 reprefents Chrift, as the Word of God, and 
 attributes to him Omnifcience, as to the 
 eflential and eternal Light, glittering and 
 fhining every where, even in Darknefs, 
 and fays, that He is a Difcerner of the 
 Thoughts and Intents of the Heart. Nei- 
 ther is there any Creature that is not mani- 
 fejl in bis Sight : but all Things are naked 
 and open to the Eyes of Him *. Which 
 Affertion cannot be uied of the written 
 Word ; and therefore he adds, with whom 
 (to wit, Chrift, the eternal Word of God) 
 we have to do. Therefore when Chrift is 
 faid to be the Light, his Omnifcience is 
 thereby comprehended, (which alfo his 
 Difciples acknowledged, and profefled to 
 be in Him j which Chrift would not have 
 fuffered them to do, if it had been an 
 Error in them : fee Job. ii. 24, 25. chap. 
 vi. 64. and xvi. 30. See alfo a moft clear 
 
 Tefti- 
 
 * Heb. iv. 12, 13.
 
 of all. the Holy Scriptures. 141 
 
 Teftimony of his Omnifeience, in Rev. ii. 
 
 1 8, 19. where the Son of God fpeaking, 
 ver. 23. fays, that He is the Searcher of 
 the Reins and the Hearts, which in all the 
 Holy Scriptures is wont to be alledged as 
 the peculiar and chief Property of God -f^. 
 This again is a moft evident Teftimony of 
 his true and efTential Godhead. Where- 
 fore alfo St. Paul, in the Place now al- 
 ledged out of his Epiftle to the Hebrews, 
 diftinguifhes Him from all created Beings, 
 nay, he puts all Things that are created 
 before his All-feeing Eye as their Creator, 
 who throughly infpeds all Things. Who 
 dares affirm this of any Thing that is 
 created ? But if any one will here con- 
 fult the Collation above made of the 
 Words of St. John, with other Places of 
 the Old and New Teftament, he will be 
 fo much the more convinc'd of the truly 
 Divine Glory of our Lord Jefus Chrijt, 
 and will thereby the more readily obey 
 Him, who cries out, and fays j He that 
 believeth on me, believeth not on me (only) 
 but on Him that fent me. And he that 
 feeth me, feeth Him that fent me. I am 
 come a Light into the World, that ivhofo- 
 ever believeth on me jhould not abide in 
 Darknefs *. And I am the Light of the 
 World : he that followeth me, Jhall not 
 
 walk 
 
 f Pfal. vii. 9. Pfal. cxxxir. tot. Jer. xi. 20. chap, 
 xii. 3- * John xii. 44,45, 46.
 
 Chvift the Sum &%d Subjtance 
 
 walk in Qarknefe^ bud fiall h<a<v4 the l*ight 
 of a/* * : which Words carknot be under- 
 ttood v but of the Origin < Life and Light, 
 and confequently of tkte tiue and effential 
 of Jejus Chrift our Lord. 
 
 SECT. 
 
 The Sixth Argument. 
 
 " ft j> of whom St. John^ and with 
 w him all the Servants .cw G^^, in the 
 " Old and New Teftameut,. unanimonfly 
 * teftify, that all Men ougjtt ta b-elieve 
 " ia Hitn, and that! after fo excellent 
 " a manner,, as no- other Thing can be 
 44 believed m without the moft heinous 
 " Crime of Idolatry; fince the Faith 
 " required to be in. Him,, comprehends 
 " all. the Duties^ which ace- to be per- 
 <; forin'd to the tiving^ God alone : He, I 
 " fay, is with the Father* the true, the 
 "' living and eflential G.o(L But in Chrift 
 " fuch a Faith i& required : Therefore 
 v C/>r//? is with the Father the true, the 
 " living, and effential -God? The major 
 Proportion is without all Doubt and Con- 
 troverfy ; for God cannot be repugnant to 
 himfelf : and fince in his Word he names 
 the Crime of Idolatry among the moil 
 grievous and deteftable Sins, it cannot rea- 
 
 fonably 
 
 Kv \ 
 
 obti viju. 12.
 
 ef all the Holy Scripture. 143 
 
 be imagia'd that all his Servants 
 Witneffes, fent and ijxftructed with 
 Evidence by himfelf, ihould fee up and 
 unanimaufly sftabliih the fuperftitious 
 Wormip of any created Thing, There- 
 fore in the major Propofition it is only to 
 be obferv'd* *ha,t tJhe*e is no, Queftion hre, 
 whether Faith is t.o. be gi\*en to a Man, or 
 to a created Being ; ov whether 'tis not 
 fo far lawful to believe in any of Ged's 
 Meffengers, that one; may receive their 
 Words as true, and ufe them for Doctrine, 
 Repropf, Corre&iotv and Comfort., For 
 every one already kno-w^ th^t this. Faith 
 is ratter- commanded by God j and there- 
 for^ 'tis WH to b^ looked on as Idolatry, 
 if in obeying the Divine Command, we 
 be.Ueve the true Prophets of God ; and. the 
 Servants fent by Him : Nay, God will 
 not; faffer him. t;q go. iwpwuih'd, who re- 
 fufcs to do this. Therefore in. the, ajajor 
 Propofition it is moft clearly Uiewn, what 
 Faith is required, to wit, fuch a Faith 
 as is not to be given to any created, ThpiiJg, 
 without the Crime of Idolatry, and which 
 comprehends all the Duties which are to 
 be paid to G^d alo.ne. When therefore it 
 is evident, that fuch a faith in Chrift is 
 required in the Holy Scriptures, certainly 
 ir cannot be, that any Man fbpuld con- 
 clude otherwife, than that, Chriji, being 
 of the fame ErTence with the Father, is 
 
 to
 
 1 44 Chrift the Sum and Subftance 
 
 to be honoured and adored with the fame 
 Worjhty. This is therefore what is now 
 to be demonftrated ; 
 
 tfhat we ought to believe in Chrift ; 
 This Belief all the Holy Scriptures in- 
 culcate : 
 
 But Chrift^ calls Men to Himfelf, the 
 Apoftles in like manner exhort them 
 to have Faith in Him alone ; 
 But the whole Scripture requires, 
 
 'That ive Jhould Jo believe in Chrift ', 
 As to live and die to Him alone : 
 That we commit our Souls unto Him ; 
 That for his fake we renounce all Things; 
 That we love Him above all Things ; 
 That We place our Truft in Him^ as in 
 
 God himfelf ; 
 That we devote our whole Heart unto 
 
 Him: 
 
 That we ferve Him in Righteoufnefs, 
 
 Peace, andjoy through the Holy Ghoft : 
 
 That we worfhip Him in like manner as 
 
 the Father: 
 That we be baptized into Him, as well 
 
 as into the Father : 
 
 That by his Power we believe, by his 
 Operation we be born again, and by 
 his Gift be illuminated with the Holy 
 Spirit, and preferved in the true Faith : 
 That we acknowledge Him to be the 
 Creator and Reftorer of all Things : 
 
 And
 
 of all the Holy Scriptures. 145 
 
 And laftly, that we honour Him, as He 
 who gives Men Life, who appoints 
 them to die, and who raifes them 
 from Death by his own Power, either 
 to give them eternal Life, or to pu- 
 nifh them with eternal Damnation. 
 
 i. That all the Holy Scriptures incul- 
 cate upon Men this Faith in Chrift. 
 
 In the Beginning of St. John's Gofpel, 
 (ver. 7.) it is faid of John the Baptift 5 
 He came for a WitneJ's ; that is, to beaf 
 witnefs of the Light ; that all Men through 
 him might believe : And ver. 12. John fays, 
 But as many as received Him, to them 
 gave he Power to become the Sons of God, 
 even to them that believe on his Name* 
 From hence therefore it appears, wherein 
 the chief Bufmefs, and Scope of St. John's 
 whole Office did confift ; to wit> that all 
 foould believe in Chrift the Son of God : 
 which was likewife the principal Employ- 
 ment of Mofes, and of all the Prophets 
 after him. St. Paul well explains this of 
 John the Baptift, faying, * John verily 
 baptized with the Baptifm of Repentance, 
 faying unto the People, T^hat they Jhould 
 believe on Him which fiould come after 
 him, that is, on Chrift jefus. When they 
 heard this, (or the Words of John, re- 
 commending them to Chriji) they were 
 
 L baptized 
 
 * Acli xix. 4, 5.
 
 146 Cbrift the Sum and Subftance 
 
 baptized in the Name of tie Lord 
 
 Likewife the Holy Scriptures teiUfy of 
 Mofes *, that he had no other Defign, but 
 to recommend Faith in Chriji, Rom. x. 
 4. where Cbrift is celebrated as w* T&-, 
 //jtf End of Mofes, and of the Law. More- 
 over, all thole Paflages concerning Chrift 
 HI the Beginning of St. Jobn't Gofpel, re- 
 fer us (as we have feen above) to the Wri- 
 tings of Mofes : And that the reft of the 
 Prophets and Servants of God, made this 
 alfo their principal Bufmefs, and the very 
 End of their Office, is fufliciently under- 
 ftood from our former Collation of the 
 Words of St. John with other Places of 
 Holy Scripture. Therefore St. Peter faith, 
 Atts x. 43. T0 Him (to yefus) give all the 
 Prophets ivitnefs, that through his Name 
 whoj'oe<uer beliewth in Him, foall receive 
 RemiJJion of Sins. 
 
 2. That Cbrift fends not Men to any 
 other, but calls them to Himfelf. 
 
 Whereas all the Prophets and Apoftles in 
 the Old and New Teliament, remit Men 
 to another, viz. Cbrift ; Cbrift does not 
 fend them to any other, but calls Men to 
 himfelf, requiring from them Faith in 
 himfelf, as may be feen, among others, 
 from the following Teftimonies : God Jo 
 loved the World^ that he gave his only begot- 
 ten Son ; that ivbofoever believetb in Him 
 
 JJoould 
 
 * 2 Cor, iii. 14. Job. v. 46, 47. Luke xxiv. 27,44,45.
 
 of all tfa H&ty Scftytitres. 
 
 Jhouldndt per'ijh, but have tver lofting Life"*. 
 I dm the Ere ad of Life : be that eo"meth to 
 me Jhall never hunger ; and he that belie'v- 
 2th on rile, Jhall never fhirjl -J-. If any 
 Man thirji, let him come unto me, dii& 
 drink. &e t'hat believeth on me, as t'h& 
 Scripture hath faid, out of his Belly Jhall 
 
 Jlow Rivers of living Water J. J'efak 
 
 faid to the Man born blind^ Doji tho'u be- 
 lieve on the Son of God ? He anfwered and 
 
 fctidi Who is he, Lord, that I might be- 
 lieve on him? And "jefus faid unto hint, 
 T'h'O-u haft both J'een him, and it is he that 
 talketh with thee. And he faid, Lofd, I 1 
 believe : and he worjhipped Him ||. Jefub u 
 faith moreover: I am the 'Re fur reft ion and- 
 
 V / . 
 
 the Life : He that believeth in ine, tho' h'S 
 We're dead, yet jh'all he live. And whofi- 
 tver livefh, and believeth in me, flail ne- 
 ver die **. While ye have Light, believe 
 in the Light, that ye may be the Childferi 
 of Light -f-f. And, \% He that believetb 
 on me, believeth not on me, but on Him that 
 fent me. And he that feeth m'e, feeth hint 
 that fent me. I am come a Light into' the 
 World, that f whofoever believeth on mfjhoit-M 
 not abide in Darknefs. And, |||| Te be-lievf 
 in God, believe aljb in me. And,- -\-* lam 
 L 2 the- 
 
 1 Job. iii. 1 6. -j- Chap. vi. 35. ^ Chap. vii. 37,38, 
 |J Chap. ix. 3538. ** Chap. xi. 25, 26. ff Chap' 
 xii. 36. 4; Id. ib. 44,45,46. Jill Chap. xiv. i. 
 
 tit /"M s '* * 
 
 * Chap. xiv. 6.
 
 148 Chrifl the Sum and Subftance 
 
 the Way, the tfruth, and the Life : No 
 Man cometh unto the Father, but by me. 
 * Believe me that I am in the Father, and 
 the Father in me : or elfe believe me for the 
 very Works fake. Verily, verily I jay unto 
 you, he that believeth on me, the Works that 
 I do, pall he do alfo, and greater Works 
 than thefe Jhall he do, becauje I go to my 
 Father. From thefe, and other Places, in 
 which, as we faid, Cbrift doth not remit 
 us to any other, but (imply requires that we 
 fhould believe in Himjelf, there is not only 
 manifeftlya vaft Difference between Chriji 
 and all the Servants of God ; but it appears 
 alfo from thence, that Chriji fpeaks not 
 after a vulgar manner, concerning the 
 placing of our Faith in Himfelf, but ex- 
 prefles it ufually in fuch a way, that every 
 intelligent Perfon may eafily perceive it is 
 not lawful for any created Being, how 
 high foever, to arrogate any fuch Thing 
 to himfelf -, nor is it likely, if He did 
 make this Claim, that He fhould obtain 
 fuch Teftimony from the Heavenly Fa- 
 ther, as to require us to hearken to Him. 
 Wherefore the Jews miftaking drift for 
 a meer Man, often interpreted his Dif- 
 courfes for Blafphemies, and for that 
 Caufe endeavoured to flone Him : And 
 certainly they would have been look'd on 
 as Blafphemies, had they been fpoken by 
 
 bare 
 * job. xiv. 11,12.
 
 of all the Holy Scriptures. 149 
 
 bare Man, or meer created Being. This 
 is to be well and diligently noted, becaufe 
 hence it clearly appears, that it will be no 
 Objection to fay here, that the Jews were 
 alfo required to believe in Mofes and the. 
 Prophets * ; yet 'twill not from thence 
 follow, that thefe were any other than 
 meer Men. We further recommend to 
 fuch, as, in the Fear of God, defire to 
 examine the Holy Scriptures in their Ori- 
 ginal Language, attentively to confider, 
 ( i .) that St. John the Evangelift no where 
 ufes this Phrafe, *ftW * w*, credere in 
 quern, to believe in One, but when the 
 Difcourfe is of God or Chrift. (2.) That 
 he is wont to ufe that other Phrafe, *isiv*9 
 wi, credere cui y to believe One, fometimes 
 of God and Chrift y and fometimes of 
 Things created. Wherein 'tis to be ob- 
 ferved, (3.) That when Chrift commands 
 Men to believe Him, (fibi) (and does it in 
 the Dative Cafe -f-) He does not then, any 
 way deny, that they ought to believe 
 in Him, but requires only in thofe Places, 
 that at leaft Faith ought to be given to his 
 Words, as to the Words of a Prophet : 
 Both are therefore fuitable to Chrift, that 
 we believe in Him as God, and that we 
 believe Him as a Prophet. (4.) 'Tis plain 
 from the Gofpel of St. John, that the 
 L 3 Jews 
 
 * 2 Cbron. xx. 20. f Job. v. 24, 38, 46. ch. viii. 
 45, 46.
 
 Ghriflike Sum and Subft&nce 
 
 well underftood, * that He muft be 
 God in whom t;bey were to believe. For 
 when Cbrift had laid, Tins is the Work of 
 God, that ye believe on Him 'whom he hath 
 fent ; the Jews anfwer'd, What Signfiew- 
 eft thou then, that ^e inay fee an3 believe 
 thee ? Whereby they fignified, that they 
 did not fo much as believe Him and 
 his Words, fo far were they from per- 
 fwading themselves to believe iy ffim, 
 BJH Chrifti not regarding this ^Anfwer, 
 eoaifontly urges in the following Verfes, 
 35, 40, and 47. .that it was their Duty to 
 believe in Him. (5.) The Jews, who be- 
 to believe in thrift, -f but had not yet 
 .to a firm and full Faith, are re- 
 for this Reafon only faid to be- 
 lieve Him, (wp^KxoW (w-4) ver. 3 i. which 
 libewSj that Faith jn Cbrijl Jefus includes 
 in it a fjuji Truft and Perfeverance in his 
 Word. (6.) The Pharifees faid to the Of- 
 > J Have any of the Rulers, or the 
 believed on, Hini ? 5y which 
 declare, that from the Anfwer 
 tfcie Officers, [never Man fpake like this 
 Jph- vii. 46.] They did infer that 
 (i* f. the Officers) acknowledged Je- 
 fys. for the M^ffiah fent from 6W, and fo 
 b/ejieved in }i\m, (as is fai4 alfo of fome 
 of their Jl Idlers. :) Which Honour they 
 
 would 
 
 * J$- yi- ?9 $ 
 
 Job. vii. 48. |j Job. xii. 42.
 
 of all the Holy Scriptures. 151 
 
 would by no means permit fhould be 
 given to Jefus. (7.) When it was inquir'd 
 concerning John the Baptift, why the 
 Scribes and Pharifees would not receive 
 Him as a Prophet ; Three of the Evange- 
 lifts * fpeak not otherwife of this Matter, 
 but ifi the Dative Cafe, faying ; Quare non 
 credidiftis ei ? Why did you not believe 
 Him ? (8.) 'Tis remarkable, that the 
 Phrafe <wri/i * <fe*, to believe in God, in 
 the Books of the New Teftament, efpe- 
 cially in thofe of St. Paul, has a refpect 
 to the Faith of Abraham, as he was the 
 Father of all the Faithful ; of whom it is 
 faid, mn3 fDMTTI credidit in Jehovam % 
 [vel in Jehova] He believed in the Lord > 
 (Gen. xv. 6.) (that is, by his Faith he ac- 
 quiefc'd as it were in Him,) which way 
 of fpeaking is afterwards often ufed in the 
 Writings of the Old Teftament. From 
 thefe and other like Obfervations, 'tis evi- 
 dent, the Divine Glory in Chrijt was held 
 as a Fundamental, when St. John, and 
 other Servants of Gad fay concerning Him, 
 in the Holy Scriptures, tbat we aught to 
 believe in Him, or in his Name, as is af- 
 firm'd of thofe 'who had received Him, and 
 thereby had obtain d Power H become the 
 Sons of God -f-. 'Tis to be confider'd alfo 
 on this whole SubiecT:, that Chrift does not 
 L 4 remit 
 
 * Matt. xxi. 25, 32. Marky\. 31. Luke xx. 5. 
 f Job. i. 12.
 
 1 5 2 Chrift the Sum and Sub fiance 
 
 remit Men to any other, in whom they 
 ought to believe, (as the Prophets remitted 
 them to Chrift) but fimply directed their 
 Faith in Himfelf, without any Difference 
 between their believing in Him, or in the 
 Father. Nay, He not only requires, fas 
 was above obferv'd,) and as other Prophets 
 did, that his Words ihould be believed, 
 and he himfelf receiv'd for a True Pro- 
 phet 3 but exhibits Himfelf as the Saviour 
 of the whole World y as the Life, as the Re- 
 furreftion, nay, as He in whom we ought 
 not only to believe, but whom we ought 
 alfo to honour and adore with Divine Wor- 
 Jhip. Now did ever any of the Prophets, 
 or Servants of God ac~t thus ? Or, how 
 could this be done by any created Being, 
 without the Guilt of Idolatry ? Pray 
 what mould v/e think, if any Man mould 
 appear before us, and fay, I am the Refur- 
 reftion -, I am Life Eternal ; I am the 
 Truth, &c. ? or if any mortal Man mould 
 fuffer himfelf to be adored with Divine 
 Worjhip ? But all thefe Things will ap- 
 pear ftill more plain, from the following 
 Confiderations. 
 
 3. That the Apoftles have required the 
 fame Faith in Chrift our Lord. 
 
 The Apoftles, with one Mind and with 
 one Mouth, required this fame Faith in 
 the Lord Jefus. In the Afts of the Apof-
 
 of all the Holy Scriptures. 153 
 
 ties, * The Keeper of the Prifon fald to 
 Paul and Silas, Sirs, what mujl I do to 
 be faved? And they j aid, Believe on the 
 Lord Jefus Chrift, and thou jhalt be fa^ed 
 and thy Houfe. Nor does this want any 
 Demonftration; for 'tis manifeft,the whole 
 Office of the Apojlles wjas to publim the 
 Name of the Lord Jefus to every Crea- 
 ture under Heaven, and fo to refer all 
 Men to Faith in the Lord Jefus -j-. Nay, 
 they did not reft in this, that they mould 
 remit Men to Chrift, but powerfully 
 alfo fhew'd, as was faid above, that all 
 the Prophets gave Teftimony to this 
 Jefus : and not only gave Teftimo- 
 ny, but alfo conftantly affirmed, that 
 whoever believed on Him, Jhould receive 
 Remijflon of Sins through his Name J. 
 And St. Paul faith, We preach not our 
 f elves, but Chrift Jefus the Lord, and our 
 felves your Servants for Jefus fake ||. Now 
 let any Man judge what kind of Faith in 
 our Lord Jefus the Apoftles require, and 
 confider whether fuch a Faith can poffibly 
 be placed in any created Being, without 
 the Guilt of Idolatry. Wherefore the 
 Divine Glory of our Lord Jefus Chrift, is 
 moft powerfully demonftrated by this, that 
 all Men, as St. John fpeaks in the Beginning 
 of his Gofpel, ought to believe in Him ; 
 
 nor 
 
 * Chap. xvi. 30. f Rom. i. 16. 
 
 * Afls x. 43. jj 2 Cor. iv. 5.
 
 I 54 Cbr tft tbe Sum and Subfiance 
 
 nor is any thing more required to a full 
 Conviction of the Mind, that this Argu- 
 ment is unanswerable j than that thole 
 Places of the Old and New Teftament, 
 where Faith in Chrift is required, mould 
 be diligently fearched out and examin'd. 
 
 4. That this whole Faith confifts of 
 fuch Particulars, as are not to be attribut- 
 ed to any created Being. 
 
 But that all Contradiction may be en- 
 tirely removed, the Reafon of the Faith 
 that is required in the Lord Jefus (hall be 
 now particularly confider'd : We mail ea- 
 fily underfland, that fuch a Faith cannot 
 be lodg'd in any created Thing, without 
 the Sin of Idolatry. For all thofe Argu- 
 ments, which have been fo clearly pro- 
 pos'd to us hitherto out of the Beginning 
 of St. John's. Gofpel, are a Foundation 
 for this Doctrine ; when he declares that 
 the Scope of the Teflimony of John the 
 Baptift was, that all Men mould believe. 
 But what were they to believe ? The fame 
 Evangeliil fhewsit, Ch. xx. 31. viz. fbat 
 yfjus is the Cbrijly the San of Gad, and 
 that Believing they wigbf have Life through 
 his Name. I fay, what were they to 
 believe ? That which y&bn had afcertain'd 
 in the very Beginning of his Gofpel, to 
 wit, that the fame Jefas t of whom John 
 the Baptift whnelTed, the Eternal Word 
 
 of
 
 oil the fjoly Scriptures. 15$ 
 
 of God, by whom all Things, according to 
 Mofes, i^ere made, is the Life and the 
 Light of Men. Can you now imagine, 
 that fuch a Faith can be placed in ajny 
 created Being ? 
 
 5. That Feith is to be given to Chrift, 
 pot as a Mi^ift er f but as the Lord of our 
 Salvation. 
 
 All the Holy Scriptures demonstrate, 
 that Faith is to be placed in Chr jft, not as 
 a Minijler, bye as the Lord of our Salve* 
 tion, as He, who not only publishes Salva- 
 tion, but does Himfelf give and confer 
 it. Therefore John is called his Forg- 
 runner^ who was n.0t to go before a Man, 
 of any other of God's Servants, but before 
 the Lord himfelf * f And left any one 
 fliould object, that ii> Luke \. 76. the 
 Words are concerning the Lord, and not 
 God, let him read the whole xl& Chapter 
 of Ifaiah, and fee with his Eyes, that this 
 Lord, whofe. Prgcurfor \FQre~run.ner\ Jehn 
 was to be, is called, not Qnce, but often, 
 jfebovab, that is, the efTential and by him- 
 felf fobfifting God. This is He, of whom 
 it is faid in Malacki, -f &ML I wi// 
 fend my Me/enger, and ke Jh#ll frepare 
 the Way before me. The Holy Scripture 
 alfq is wont commonly to exprefs the 
 Word HVV Jehovah, [Lord] in Greek by 
 the Word Ki/'e*-. But that we may right-
 
 156 Chrift the Sum and Subftance 
 
 ly perceive, what the Apojlles of our 
 Lord underftood, when they called Chrijl 
 the Lord, St. Paul explains it, * faying, 
 70 us there is one Lord Jefus Chrift, by 
 whom are all things, and we by Him : 
 Now could this be faid of any created 
 Being ? We have already moft evidently 
 demonftrated the contrary. Likewife the 
 Teftimonies we have now alledg'd teach, 
 that Faith is required in Chrift as in a Sa- 
 viour, who can indeed refcue us from 
 Death and Destruction, who can enlighten 
 us with the Light of Life, tranflate us 
 into an eternal Communion with God, 
 nay, can raife all Men whatfoever from 
 the Dead j wherefore He is called /T;-, 
 the -f- Author of eternal Sahation. Now 
 may we not wonder, and ftand amazed, 
 that any can be fo rafh, as to attribute all 
 thefe great Things to a Being, that is it- 
 felf created ? 
 
 6. That we are commanded to live and 
 die to Chrift, is likewife an Evidence of 
 his Divinity. 
 
 Further let us confider, that Faith in 
 Chrift, according to the Scriptures, com- 
 prehends in it, that we muft live and die to 
 Him i. Now can this be perform'd with- 
 out Idolatry to any created Thing, be- 
 tween whom, and the Almighty Maker of 
 
 Hea* 
 
 * i Cor. viii. 6. f Heb. v. 9. 
 
 $ 2 Cor. v. 1 5. Rom. xiv. 7, 8, 9. Phil. i. zi . Gal. ii. 20,
 
 ef all the Holy Scriptures. 157 
 
 Heaven and Earth, there is fo vaft a Dif- 
 ference ? To whom mould we live, and 
 to whom mould we die, but to Him, who 
 gave us our Life, and who, as our Crea- 
 tor, has the Right and the Power to de- 
 prive us of it ? 
 
 7. What is fignified by thofe Expref- 
 fions. 
 
 As Faith in Chrifl requires that we 
 mould live and die to Him, fo the Holy 
 Scripture explains to us, how this is to 
 be understood, both by clear Declarations, 
 and by remarkable Examples. For not 
 only St. Paul, * in the afore cited Place, 
 fays ; The Life which I now live in the 
 Flejh, I live by the Faith of the Son of God $ 
 (which certainly is fpoken after fuch a 
 manner, as can by no means be reconciled 
 with that Faith which a Man mall place 
 in any created Thing, without the Sin of 
 Idolatry :) but the Example of St. Stephen 
 alfo teaches, that, as Jefus Chrifl com- 
 mended his Spirit into the Hands of his 
 Heavenly Father, fo He, wormipping the 
 Lord Jefus, faid ; Lord Jefus receive my 
 Spirit -f . Does not St. Peter fay, J Let 
 them that fuffer according to the Will of 
 God, commit the Keeping of their Souls to 
 Him in 'well-doing, as unto a faithful Crea- 
 tor : Therefore how can it be thought 
 
 lawful 
 
 * Gal. ii. 20. | A8i vii. 59. 
 
 t i Epift. IT. 19.
 
 r 58 Chrift the Sum <w<f Suftfiante 
 
 lawful for a- Man to commend his Soul 
 to One who is not thg Creator, without 
 the Sin of Idolatry ? Is not therefore the 
 Divine Glory of our Lord Jef&s Ghrift, 
 moft effectually again demonftrated by this 
 Argument ? 
 
 S. That ow Duty to renounce allThkigs 
 for C^r///'s fake, gives Teftimony alfo of 
 his Divine Glory. 
 
 Moreover, Paitb in Cbfift requires, that 
 ws fhould renounce all Things, even Life 
 irfeif, for his fake. Concerning this, fee 
 dear Testimonies of Scripture * ; not to 
 mention th^ Apoftles of our Lord, who' 
 confirm the fame every whete in their 
 Epiftles, in thc'eleareft adpkineft Words. 
 But where did ever any Servant of God 
 require, in the Old or Nw Teflaffient, 
 fachi Rewunciatioii for his own- fake, and 
 teach Men that, forfafcin-g Father and M0* 
 tlter, and their owi^ Liites, they fhould 
 adto'e to Him' with their whole Heart? 
 Mofes heretofore ipake of Levi ; -f- Let 
 thy Thummim and- thy Unm be with thy 
 Holy One-, whom tbotf- didft -prow at MaJ- 
 fah y and with lobonf thou Mdft Jirive at 
 ths Waters of Merifcab. Who J aid unto' 
 his- Father and to fas Mother, J have mt 
 fetn him, neither did he acknowledge his 
 Brethren, nor know his- oWfcChildren : for 
 
 they 
 
 * Matt. x. 37; 38, 39t Luke xiv. 16, &* chap. xvii. 33. 
 John xi. 25. f Deut. xxxiii. 8, 9.
 
 ef all the Holy Scriptures. 159 
 
 they have obferved thy Word, and kept thy 
 Covenant. 'They Jhall teach Jacob thy 
 Judgments , and Ifr&eltby Law. In which 
 Place Mofes likewife teaches and requires 
 a forfaking of all Things, and that as a 
 neceflary Part of a true Levite, out of 
 whofe Mouth the Law was to be fought : 
 But he by no means directs fuch a Renun- 
 ciation for his own fake, which yet Chrift 
 did for his, and by that very thing con- 
 firrn'd his Divine Glory and Majefty. And 
 truly, that no created Thing, how extra- 
 ordinary and excellent foever, could re- 
 quire fuch a Renunciation to be made for 
 his own fake, will flill further appear 
 from the following Confiderations. 
 
 9. That Cbrift is to be loved above all 
 Things, is alfo a Teftimony of his Divi- 
 nity. 
 
 For from that en tire Renunciation which 
 Chrift requires for his own fake, it fol- 
 lows of courfe, that He is to be loved 
 above all Things, if at the fame time our 
 Faith in Him be fincere. For He himfelf 
 exprefly fays, * He that hveth Pother or 
 Mother more than me, is not worthy of me, 
 &c. And St. Paul fays, -f If any Man 
 love not the Lord Jefus Chrift^ let him be 
 Anathema^ i.e. accurfed and abominable, 
 and let him be fhut out from Commu- 
 nion with God j and he adds, Maranatha, 
 
 \. e. 
 
 * Matt. x. 37. f 1 Cor. xvi. 22.
 
 160 Chrift the Sum and Subjlance 
 
 i. e. tfhe Lord cometh ; viz. to Judgment, 
 to execute Sentence againft him who 
 loves not the Lord Jejus : and in this 
 manner, the Love of Chriji is every where 
 extolled above all Things. Now would 
 it not be manifeft Idolatry in any one, to 
 magnify a Creature above all Things ? 
 Certainly, the firft and great Precept in 
 the Law is, Thou jhalt love the Lord thy 
 God with all thy Heart, and 'with all thy 
 Sou/, and itoith all thy Mind *. Now as 
 it plainly appears from the Teftimonies 
 before cited, that we ought to love Chrift 
 with all our Heart, and with all our Soulj 
 and with all our Mind j how then can it 
 be lawful for us to efteem Him a meerly 
 created Being P The fecond Command- 
 ment, fays Ckriftt is like unto this ; Thou 
 jhalt love thy Neighbour as thy J elf . But 
 now he requires that we mould love Him 
 (Chrift) more than our Neighbour, yea, 
 than our felves, and our own Life ; and 
 fubjoins, he that does not this, is not 'wor- 
 thy of Him. Wherefore, 'tis neceffary we 
 mould know from hence, that the Love 
 of Chriji relates to the firft Table of the 
 Decalogue, and that the Son of God, Je~ 
 Jus Chriji, is equal to God his Heavenly 
 Father in Divine Majejiy and Glory. 
 
 10. The 
 
 * Matt. xxii. 37, 39. Luke x. 27, Detit. vi, 5.
 
 of all the toly Scriptures. 161 
 
 10. The Obligation of putting our 
 rfruft in Chrift, as in God himfelf ; is an 
 Indication likewife of his Divine Glory. 
 
 Faith in Chrift, in like manner, requires 
 that we {hould place a folid and full I'rujl 
 in Him. For we do not read in any 
 Place of Scripture, that the T'ruft to be 
 repos'd in Him, is to be circumfcrib'd 
 with any Limitations ; but rather it is ma- 
 nifeft, both from the Old and New Tef- 
 tament, that a full and abfolute Truft, as 
 we faid, ought to be placed in Chrijl, af- 
 ter the fame manner as in the living God. 
 Thus it is written in IJ'aiah -, * I have 
 Jkvorn by my J'elf : the Word is gone out of 
 my Mouth in Right eoujhefs, and ftall not 
 return, that unto me every Knee Jhall bow, 
 every 'Tongue Jhall fkvear. Surely, foall 
 one jay, in the Lord have I Righteoufnefs 
 and Strength: even to Him Jhall Men come, 
 and all that are incenjed againft Him ft all 
 be afoamed. That Chrift here fpeaks in 
 IJ'aiah the Prophet, no Man that calls 
 himfelf a Chriftian mould in the lean: 
 doubt of, when he conliders that thefe 
 Words are by St. Paul -j- expounded con- 
 cerning Chrift j not to infift, that the fame 
 may be underftood from the Old Tefta- 
 ment itfelf : fince this is the Name of 
 Chrijl, by which He mall be called, "The 
 Lord our Right eoujhefs, Jer. xxiii. 6. Since 
 . M there- 
 
 * Chsp. xlv. 23, 24. 
 
 f Row. xiv. 10, u. Phil, ii. 10.
 
 1 6 2 Cbrift the Sum and Su 
 
 therefore God in his Word, has fo great 
 a Regard for his own Glory, and fo often 
 execrates thofe, who place their "fruft 
 and Confidence in Man, a'nd make Fkjh 
 their Arm >; * how could it be, that -all 
 the Holy Scriptures Ihould conftantly in- 
 culcate to us, that we ought to place all 
 our Hope and Confidence in Chrift ; and 
 that not only in the Necefiities of the 
 Body, but efpecially in thofe of the Sow/ -(-, 
 and in fhort, in all Things where none but 
 the eternal and living God can adminifter 
 Help to us ? to wit, becaufe Chrift re- 
 deems and delivers us from Sin, from 
 Death, the Devil and Hell, Was it law- 
 ful for the Children of IJra-cl, even in 
 outward Diftrefo, to confide in Mojes, 
 yoftua, or any other Deliverer, given to 
 them for a Type ? Wer-e they not -moil 
 ftrictly, and alrnoft continually called ofT 
 from putting their tfritji in Men, and in- 
 ftruted and requir'd to place their Con- 
 fidence only in the Lord ? And his was 
 indeed then, and is at a41 Times moil ne- 
 ceffary ; becaufe human Nature labouring 
 under fo great Corruption, is inclin'd t6 
 nothing more, than fuch kind of Idolatry 
 towards Men, and repoiing that Affiafnce 
 in the Creature, which is -due to God alone. 
 What therefore is more evident, than that 
 it would be a rnoft grievous Sin -againA 
 
 the 
 
 * Jer. xvii. 5, 6. Pfalm cxviii. 8, 9. 
 f i Cor. xv. 19. ?bil.\. 19,21.
 
 of all ike Holy Striptures. 163 
 
 the firft Commandment in the Decalogue/ 
 to place our Truft in Chrift, which we 
 are commanded to do plainly, and with- 
 out any Limitation, in all our Neceffities 
 ef Body and Soul, if Chrift were not of 
 the lame Efferice, Majefty and Glory with 
 the Father ? Nay, in this the true Effence 
 of Faith confifts, that it entirely abandons 
 all Truft: a'nd Confidence in Things crea*- 
 tedj and relies not on any Thing viiible 
 or invifibley prefent or futures but flies 
 for Succour to Him, who is above all 
 created Beings, and of in-finite Omnifci- 
 enee, whereby He can truly know and 
 u-nderftand all our Neceffities j * Omnipo- 
 tence^ That no Calamity can be fo great, 
 from which He is not able to deliver us 3 
 Love,, -j- that He is always ready to affift 
 us j J and if thefe high and divine Pro- 
 perties belong not to Chrift^ Faith in Him 
 is only a nicer Shadow, Fallacy and' De- 
 h*fion : nay, if thofe Properties were want- 
 ing in Him, that great, full, and unlimit- 
 ed Truft, which the Holy Writings claim 
 for Him, would occalion thereby grofs 
 Idolatry. For which Reafon, doubdefs, 
 the Scriptures make mention of thofe di- 
 vine Properties, when they exhort us to 
 M 2 Faith 
 
 *' As it 1 is writte!n of the Father, Matt. vi. 32. of the 
 Son ok' God, Rev. ii. 2, 9, 13, 19, 23. chap. iii. i, 8, 15. and 
 of the Holy Gboft, Rom. viii. 26, 27. 
 
 t John x. 29; 30, 2 Cor. i. $ rb- Pbi!'.'iv. t'f- 
 
 i Luke- xil. 32, Ram. viil- 3-7-
 
 1 64 Chrift the Sum and Subftance 
 
 Faith and T'ruft in Chrift : as St. Paul 
 does of his Omnipotence,, faying ; Our Con- 
 V erf at ion is in Heaven, from whence a/Jo 
 we look for the Saviour, the Lord Jejus 
 Chrift, who Jh all change our vile Body, that 
 it maybe fajhiori d like unto his glorious Body, 
 according to the Working whereby He is able 
 even tofubdue all Things unto himfelf *. 
 
 ii. That we are commanded to give 
 our Hearts unto Chrift, is another Argu- 
 ment to confirm this Affertion. 
 
 Moreover, 'tis moft certain, and with- 
 out Controverfy, that we ought not to 
 devote our Heart unto any created Thing. 
 When therefore the Scripture fays, -j- My 
 Son, give me thy Heart ; we eaiily under- 
 ftand God is there meant, becaufe He de- 
 fires to poflefs the whole Soul, and that 
 nothing elfe mould deprive Him of it. 
 But now St. Paul fhews, J that Chrift 
 dwells in our Hearts by Faith : And 'tis 
 plain from the whole Context, that by 
 thefe Words He has refpect to the Taber- 
 nacle and Temple of the Old Teftament, 
 and that He woulcl have our Hearts to be 
 fuch Tabernacles, Temples and Habita- 
 tions, in which the Glory of the Lord, that 
 is Chrift, might make his Abode. But 
 are not our Hearts to be the Temple and 
 Habitation of God || ? Confider what our 
 
 Savi- 
 
 * Pbil. iii. 20. f Prov. xxiii. 26. Epb. iii. 17. 
 |] i Cor. iii. 16. chap. vi. 19. 2 Cor- vi. 16.
 
 of all, the Holy Scriptures. 165 
 
 Saviour fays on this ubjet ; If a Man 
 love me, he will keep my Words, and my 
 Father will love him ; and we will come 
 unto him, (i. e. my Father and I) and make 
 our Abode with him -f-. Is not this a moft 
 clear Teftimony of the Divine Glory, of 
 our Lord Jejus Ghrift? 
 
 12. A farther Confirmation hereof is, 
 That we are to ferve Chrift, in Righteouf- 
 nefs, and Peace, and Joy in the Holy Ghoft. 
 Nor does Faith in Chrift lefs require 
 that we mould ferve Him ; and that in. 
 Righteoufnefs, and Peace, and Joy in the 
 Holy Ghoft J. But is it lawful to ferve 
 any created Being, befides God ? Does not 
 Chrift himfelf fay, || tfhou Jhalt. wo.rflrip 
 the Lord thy God, and (N. B.) Him only 
 Jhalt thou j'erve : And, ** No Man can 
 ferve two Mafters. If you fay you can 
 ferve two Mailers, provided they are not 
 repugnant, but fubordinate to one ano- 
 ther ; that Objection will here be of no 
 force : for we find it fet down in clear 
 Words; T'he Kingdom of God is Righte- 
 oufnefs, and Peace, and Joy in the Holy 
 Ghoft, Rom. xiv. 17. This is no other 
 Thing, than to ferve Him in Spirit and 
 in truth ; to furrender up our felves to 
 Him with our whole Heart, and to diredt 
 to Him the internal Worihip required in 
 M 3 the 
 
 | John xiv. 23. J Rom. xiv. 17. 
 
 Jj Matt. iv. 10. ** Matt. vi. 24.
 
 166 Ckrift the Sum and Subftanee 
 4/ / 
 
 the New Teftament, in the Power of the 
 Holy Ghoft $ And whq can fufftciently ex- 
 prefs what it is to ferve One in Righteouf- 
 nefs, and Peace, and Joy in the Holy Ghoft? 
 This is alfo appointecj in fuch a manner, 
 that it cannot, nor ought ever to be attri- 
 buted to any Thing that is created ; being 
 tjjat in which the real Dignity of Gad pro- 
 perly confifts, which He fuffers not to be 
 taken from him. 
 
 13. That the Honour of Religious Wor- 
 fbip to be performed to Cbriji, is alfo an 
 Atteftatipn of his Divine Glary. 
 
 Faith in drift, requires alfo that we 
 (hould worjhip Him. Fqr we read, Jo.b. 
 ix. 35, 38. that Ckrift not only taught the 
 3V$an who was born Blind, to believe on 
 Him as the Son of God, but alfo received 
 the Honour of Adoration from him, af- 
 ter he h^d faid, Lord, I believe ; which 
 furely "after his fo humble Behaviour He 
 would not have admitted, had it not been 
 due to Him, being of the fame Eflence, 
 Majesty, and Glory with the Father. An 
 Angel refus'd to receive this Honour from 
 St. J-o/m, faying, * $ee thou do it not ; 
 <w4r.(hip God. Chxife hirnfelf, as was above 
 
 *^ -^, 
 
 allcdg'd, had told us his Mind -, -$ Thou, 
 Jhak ivozfaip. the Lord thy God, end Him 
 only Jhalt thou^ fexve-. And in Ifaiab. $ it 
 is laid moft emphatically ; I am Jehova, 
 
 (the 
 * Rev, nil 9. f M*t*. iv. 10. $ Ckap. xl'u. 8.
 
 ef&ll the Holy Scriptures. 167 
 
 (the Lord) that is my Name : and my 
 Glory, 'will I not give to another, neither my 
 Praife to, graven Images *. How could 
 OiiF O4BMK*, bofh in his State of Humi- 
 liation, and after bis Exaltation at the 
 right Hand of God -^, have received the 
 Honour of Adoration, due to God alone, 
 which He was fo zealous to vindicate, if 
 it had nat be-long'd to Him ? Wherefore 
 this again is a certain Teftimony, that 
 C&riff is not to be accounted of as a meer 
 created Being, but as One, who being 
 of the fame Effence, and of equal Maje- 
 fty and Glory with the Father, is with 
 Him to be adored. Whence all the An- 
 geh of God, J yea, all Things that are 
 made, whether in the Heavens, or in the 
 Earth, or under the Earth, and in the 
 Sea, do adore Him, and give Honour, not 
 only to Him that fitteth on the Throne, 
 that is the Father, but alfo to the Lamb y 
 that is the Son, our Saviour Jefus Chriji \\. 
 
 14. Our being baptized in the Name of 
 Cbrift, is alfo a Demonftration of his Di- 
 vine Glory. 
 
 Nor does it lefs confirm our Doctrine, 
 that we are baptized, not only in tke Name 
 of the Father, but alfo of the Son, and of 
 the Holy Gboft. Nay, in the Scripture 
 mention is fometimes made of Baptifm 
 M 4 in 
 
 * Compare ffa. xlviii. 11. f jffis- vii. 55, 59. 
 Heb. i. 6. Pfabn itcvil 7. II Rtv. V. 13-
 
 1 68 Chrijl the Sum and Subftance 
 
 in the Name of yefus Cbrift alone * : St. 
 John gives us a fundamental -f- Reaibn, 
 why we are baptized in the Name of the 
 Son and of the Holy Ghoft, as well as of 
 the Father, to wit, becaufe thefe Three, in 
 whom we are baptized, are One. From 
 the fame Foundation alfo, St. Paul com- 
 prifes thefe Three, who are One, together j 
 concluding his Il d Epiflle to the Corin- 
 thians in this manner : J The Grace of our 
 Lord Jefus Cbrift, and the Love of God, 
 and the Communion of the Holy Ghojl, be 
 with you all. Amen. And elfewhere || he 
 makes mention of the Myftery of God, 
 and explains it (^ m\rfs x) -re x^ 5 "*) of the 
 Father and of Chrijl ; to declare thereby 
 the Unity of the Divine EfTence. 
 
 It is further obfervable, that as Chrijl 
 did inftitute Baptifm, fo he alfo inftituted 
 the Holy Supper : But is it the Work of a 
 Creature to inftitute Sacraments, and by 
 them to engage Men to himfelf, and as it 
 were bind them to his own Perfon ? Nay, 
 Chrift is not only He that did inftitute 
 Baptifm, but He alfo who baptizes with 
 the Holy Ghojl ** ; or He who beftows 
 and pours out the Ho-ly Ghojl. But can 
 this be afcribed to any other than the liv- 
 ing God ? He it is alfo who not only can 
 work Faith, but alfo increafe and finifh it j 
 
 which 
 
 * 4ft f " 38-. ch. x. 48. ch. xi. 5. f i Epift. v. 7. 
 ; zCcf. xiii. 14. f] Col. ii. 2. **'Matt. iii. u.
 
 of all the Holy Scriptures. 169 
 
 which is at the fame Time neceflarily 
 joined with the Baptifm of the Holy 
 Ghoft, which is performed by Him, and 
 is manifefted from clear Testimonies of 
 Scripture *. Now Faith is not a human 
 Operation, but is the Gift of God -f ; 
 which therefore if Chrift gives, ftrengthens, 
 encreafes, and confummates, He mull ne- 
 ceflarily be, not meerly a created Being, 
 but the true, eflential, and living God. 
 He it is of whom it is written ; J Chrift 
 loved the Church, and gave Himj'elf for it, 
 that He might fanftify and cleanfe it with 
 the Wajhing of Water, by the Word : that 
 He might prefent it to Himfelf a glorious 
 Church, not having Spot or Wrinkle, or any 
 fuch Tubing, but that it foould be holy, and 
 without Blemijh. And, It is his Blood 
 which can purge your Confcience from dead 
 Works ||. Of which St. Paul alfo fays, 
 T^hat ** God hath purchafed his Church 
 with his own Blood. When St. John, in 
 the Beginning of his Gofpel, demonftrates 
 from Mofes, that the firft Creation was 
 made by Chrift ; he likewife (hews, that 
 the Figure of the fecond Creation lay hid 
 in the firft; and that this, no lefs than 
 that, was made in Jefus, and by Jefus -, 
 becaufe f-f g it pleafed the Father, that in 
 
 Him 
 
 * La&xvii. 5. Heb. xii. 2. f Epb. ii. 8 
 $ Epb. V. 2527. . |j Heb. ix. 14. 
 ** Aflsxx.. 28 if Col. i- 19-
 
 1 70 Chrtft the Sum and Sub/lance 
 
 Him Jhould all Fulnefs dwell. And as 
 John (peaks with great Emphafis concern- 
 ing the fir ft Creation, that without Him 
 (* lv) nothing at all 'was made ; fo Gbrift 
 with no lefs Emphafia, aflerts concerning 
 our Renovation to the Image of God, 
 without * me ye can do nothing. If there- 
 fore we believe that the fecond Creation, 
 Regeneration, and the Reftoration of all 
 Things, is a Teftimony of no lefs infinite 
 Virtue, and of the Omnipotence ef God, 
 than the firft Creation was, aa certainly it 
 is : what if I mould fay, that the infinite 
 Riches of the Glory of Goa^ manifeft 
 themfelves ft ill more in the fecond Crea- 
 tion, than in the firft j and it appears 
 from clear Teftimonies of Scripture, that 
 both the firft and the fecond Creation are 
 affigned to Chrift, and that He himfelf is 
 in both f them the Alpha und Omega ; 
 Is not this a firm and ftrong Teftimony 
 of the Divine Glory of our L&rd Jejus. 
 Ckriji ? 
 
 15. Chrift's beftowing Eternal Life, is 
 another Proof of his Divine Glory. 
 
 'Tis no lefs a Teftimony of thrift's 
 Divinity, that it is He, who gives Eternal 
 Life to thole who believe on Him : for 
 thus He fpeaks; -f My Sheep hear my Voice, 
 and I know them, and they follow me. And 
 I give unto them Eternal Life, and thev 
 
 flail 
 
 * John xv. 5. f John x. 27, 28.
 
 of all the Holy Scriptures. 171 
 
 never perijk, neither fo$l^ any pluck 
 them wt of my Han4, As it is He alfo, 
 who by his own Power noc only railed 
 Himfelf from the dead, as He himfelf de- 
 clares, * Therefore doth my Father lyve me, 
 becqufe / lay down my Life, that I might 
 take it again. No Man taketh itjrom me, 
 but I fay ft fayw tf myfiff. I have Power 
 tQ lay it down, and / k#v( Power fa take 
 it #gaw : but He al& raifes thofe from 
 the Dead who believe m Him i fer which 
 there are meft clear Teftirnpnies ef jSaered 
 Scripture *=f-. And forafmuch as He per* 
 fqrro$ all thefe Things by his own Power, 
 35 lie wrought all his Miracles by his owa 
 Power, He gave befides to them that be- 
 lieve on Him the Power alfo of working 
 Miracles, that in his Name they iliould do 
 the fame Things which He did j as we 
 have divers Examples hereof in the d&s 
 of the Apoftles. Yea, he %s, J Verily y *oe* 
 rily I fay unto, you, He that falirvetb on 
 me, tfa Wwks that J de, jkall he do alf(>, 
 and greater Works tha.n ihej? pall he fa 
 becaufe I go unto my father. And what-, 
 foever yejbatt ask in. my Newt, (N.B.) that 
 will I do, tbqt the Father may be glorified 
 in the Son. If ye Jkall ask any Thing in 
 my Name (N. B.) / will do it. From all 
 thefe TeftimoBies therefore, the Divine 
 
 Majefty 
 
 1 Jobv x. 17, 1 8. See alfo Rom. \. 3,4. 
 t Jobn\. 21, 28, 29. ch. vi. 40. $ jfobmiiv. 1214,
 
 172 Chriji the Sum and Subjlance 
 
 Majefty and Glory of our Saviour, mani- 
 feftly mines forth j iince the higheft Ope- 
 rations pofiible, which wholly and plain- 
 ly depend on the infinite Omnipotence of 
 God, are fo afcribed to Him, that no 
 Work whatfoever can be called proper to 
 the Deity, if fuch Works as the Creation 
 of all Things, and their Renovation, and 
 whatfoever relates thereto, can notwith- 
 ftanding be boldly attributed to a Being 
 that was itfelf created. But Chriji has 
 atchieved thofe moft high and divine 
 Works ; He ftill performs them, and will 
 continue to do them, as they are Works 
 of Grace, to thofe that believe in Him > 
 and as they are Works of Juftice, to thofe 
 who do not believe. All which Things 
 therefore when worthily confider'd, any 
 one will be able to perceive what a ftrong 
 and invincible Argument of the Godhead 
 of Chriji may be found herein, that the 
 whole Sacred Scripture has this for its 
 End, that all Men may be brought to be- 
 lieve in ChriJL But let that Man who de- 
 nies the Eternal Divinity of Chriji JeJ'us, 
 confider what Faith the Scripture requires, 
 as it hath been largely propounded, and 
 he will find how impoflible it is to recon- 
 cile this Faith with his Hypothefes and 
 pre-conceiv'd Opinions. But he who ne- 
 verthelefs contradicts fuch clear, certain, 
 and irrefragable Arguments, and bufies 
 
 himfeU
 
 of all the Holy Scriptures. 173 
 
 himfelf in wrefting the clear Word of 
 God to his own Mind, and interprets it 
 according to his own corrupt Reafon, let 
 fuch a one go and learn what that means -, 
 No one can Jay that Jejus is the Lord (Je- 
 hovah, Kt/W, by whom are all Things, and 
 we by Him) * but by the Holy Ghoji )-. 
 
 S E C T. LIV. 
 
 What farther ufe may be made of 
 the Six preceeding Arguments. 
 
 THE Six Arguments, which we have 
 hitherto deduced, demonftrate the true and 
 eflential Divinity of our Lordjefus Chrift y 
 after fo iimple, unafFedtedj and clear a 
 manner, that any one, whether he be 
 learned or unlearned, may be fatisfied with 
 them : especially fince they do as it were 
 point out the Way how other Arguments 
 alfo, to prove the fame Thing, may be 
 produced out of the whole Scriptures of 
 the Old and New Teftament, and how 
 the Prophets and Apoftles do unanimoufly 
 teftify concerning this Matter. There 
 might alfo eafily have been brought, from 
 the Beginning of St. Joh?2's Gofpel, divers 
 other Arguments, no lefs clear and con- 
 vincing than thefe ; which, however, we 
 omit at prefent, it not being our Purpofe 
 
 here 
 
 * i Cor. viii. 6. f ' Cor. xii. 3.
 
 174 Cbrtft the Sum ahd 8ubftatee 
 
 here to treat of them all. Yet we Cannot 
 but fubjoii* fome Admoflitiotys to what we 
 have been fpeaking of> that the Mtod of 
 the Reader may be fo#>e way foFtrfied 
 againft the vibtertt- Attacks of Falfhood - r 
 and that he may be #ioft faithfully advif- 
 ed, left he act precipitately, in a Concern 
 of fo holy and high a Nature. It is com- 
 monly the Property o corrupt Reafon, 
 while not reftrain'd within due Bounds by 
 a fuprrior Light' and ftrortgef Force, to 
 fearch u-p and down how it may form 
 fome little Exception, and find out fome 
 Shift whereby it defends itfelf, fo long as 
 that Evafion is not remov'd : And akho' 
 k can't in any wife confute the (contrary) 
 Arguments in general , or in particular, ne- 
 verthfelefs it refufes to befoeve the Truth 
 fliining fo brightly before it, becaufe ft 
 thinks it can yet eafily pick out fomething 
 here and there, which it fhatt be able fpe- 
 c'iouily to contradict. If any one there<- 
 fore fhall enter into the fame way of Reav 
 foning, with refpeft to- the Arguments 
 above alledged, as for the fake of fome 
 ftcondary Matters, which may occur iii 
 them, and feem as yeC doubtful to hirri^ 
 to entertain a Scruple in his Mind againft 
 the principal Point itfelf 5 we would from 
 hence admonim him to obferve, that the 
 Arguments in themfelves, (efpecially con- 
 fider'd as they arife and flow one from 
 
 another)
 
 vf&U tfo Hofy Scriptures. 175 
 
 aflbther) are fo ftrong and convincing^ 
 that they very far outweigh all fuch fud- 
 den Scruples. Hence it follows, that fuch 
 like Scruples ought not to have more 
 weight in the Mind, than the convincing 
 Force of thoie Arguments. But God is 
 rather to be intreated to free the Mind 
 from tfe^fe Scruples, and to render, at leaft, 
 the Convi&ion already admitted more 
 firm, more penetrating and lively. Nor 
 verily wouid there be wanting an Oppor- 
 tunity and Helps, whereby a Man might 
 get out of his Scruples, if he ferioufly la- 
 borar'd -after the fingle and certain Know- 
 ledge fcf the Truth. And here the wretch- 
 ed attd pervede Cuftom of many Perfons 
 is to be lamented, who enter upon thefe 
 controverted Points, (as they are called) 
 wichout Prayer and humble Invocation 
 of the great God ; and as it were out of 
 his Prefence and Regard, who jearches the 
 Reins and the Heart, i. e. without a holy 
 Fear and Veneration of fo great and in- 
 finite a Majefiy : What Wonder therefore 
 
 fc/ j j j 
 
 is it, if a Man left lo-himfelf, and ruining 
 into thefe Gontroverfies without a pious 
 Difpoftrion of Mind, fliould, by the jwffc 
 Judgment of Gad, not be favingly con- 
 vinced by the Light of Truth, nor be en- 
 lightned from above, but rather mare 
 a&d more blind and deceive himfelf, and 
 oppofe the I'rufby then feoff at it, and at 
 
 kft
 
 176 Chrift the Sum and Subfta me 
 
 laft malicioufly flander and revile it ? Nor 
 is there wont to follow any other than 
 this lad Effect, when the Reins are let 
 looie to ReaJ'on to judge of Divine Things; 
 fince all thofe Things, which are of the 
 Spirit of God, appear Foolifhnefs to the 
 natural Man ; fo that he cannot perceive 
 nor know them : which St. Paul interprets 
 of him who has received the Spirit of the 
 World only, and not the Spirit of God *. 
 Did the Scribes and Pharifees perceive and 
 know the Things which Chrift fpake to 
 them, tho' they were truly Dtvtnt t and 
 moil effectual for Conviction ? Did not 
 they always contradict and revile Him ? 
 And altho' being put to Silence, they had 
 not fo much as a Word to anfwer, was 
 there any Difpofition left in them to re- 
 ceive the Truth ? Does not Chrift fay; 
 If any Man 'will do the Will of God, he 
 jhall know of the Doffirine, whether it be of 
 God, or 'whether I fpeak of my felf -f- : 
 And David fays, With thee is the Foun- 
 tain of Life : in thy Light we foall fee 
 Light f . Therefore we moft earneftly 
 admonim every one, who reads thefe Ar- 
 guments concerning the Divine Glory of 
 our Lord Jefus Chrift, deduced from the 
 firft Chapter of St. John's Gofpel, and llill 
 doubts of their Divine Truth, before all 
 Things, to give himfelf up wholly to 
 
 God 
 
 * i Cor. ii. 14. f John vii. 17. $Pfalm xxxvi. 9.
 
 ef all the Holy Scriptures. 177 
 
 God in conftant and fervent Prayer, by 
 which Means he may be aflured of the 
 Divine Grace and Illumination, in his fur- 
 ther Confideration of thofe Arguments* 
 And let him take good heed, that with a 
 iincere and honeft Mind, he defire nothing 
 elfe, but to believe the Word of God, and 
 to obey it j for fo God will not refufe on 
 his Part, to communicate the fure Light 
 of Knowledge to his Mind< Every one 
 may be fully perfwaded, that thefe things 
 were not meditated and confign'd to Writ- 
 ing, without many, and thofe ferious 
 Prayers to God-, not without Fear and 
 Veneration of His Majejiy, nor without a 
 fincere Love of Divine Truth. Wherefore 
 alfo I have oifer'd and concluded nothing 
 on this Subject, but what my Mind was 
 firft moft fully convinced of. Therefore 
 I do all I can to perfwade my Reader to 
 poflefs his Mind with a fincere Love of 
 Truth, and by humble Prayers to feek 
 the Light of the Knowledge of Himfelf 
 from the God of Truth : which if he 
 faithfully performs, the mod holy and 
 moft bleffed Truth concerning the Divine 
 and Infinite Glory of our Lord jfefus 
 Chriji, will moft certainly carry the Vic- 
 tory. But the Reader ought not only 
 fincerely to hold on in the Love of God, 
 and Prayer in his Perufal of thefe Argu- 
 ments, but he muft alfo be admoaifh'd in 
 N general,
 
 Chrift the Sum and Su&ftame 
 
 general,, to avoid all wrangling and petu- 
 lant D-ifputation, and Affectation of need- 
 Icfs Scruples, in this whole Matter. Th 
 Seraphims beholding the Ghvy of the 
 JLora, cover their Faces ; and Ijaiak- hav- 
 ing beheM it, fa-id, * Woe is me, for I am 
 undone, becaufe I am a Man of unclean 1 
 Hps y and I dwell in the midft of a People 
 of wwhan Lips : for mine Eyes ha*ve J'een 
 the King, -the Lord of Hojts. That the 
 Divine Glory of Jejus C'farift is here de- 
 fcribed, and that Ifaiah then law the Gfa- 
 ry of Chrift, and that he fpake of Him 
 as his proper Subject, St. Jokn, as we ob- 
 ferved before, declares in ex prefs-f- Words: 
 From whence al'fo a firm and invincible 
 Argument is brought for the true and 
 eflential Godhead of our Lord Je/tts Chrift. 
 But ought not this fo far to admonifh us, 
 as to make us very cautious how we ven- 
 ture to fpeak of fuch fab-lime Myfieries, 
 until our Lips are fanflified' by a CWfirfi 
 prefented to our Mouths from the Altar 
 of God ; and then we fhould not do it 
 without Fear and trembling ? From this 
 fame Foundation, let every Man alfo be 
 cautious left he utter any Thing concern- 
 ing fo great a Myftery, and defend that 
 againft others, which he has not conceived 
 in his own Mind, after the ful'left Inquiry 
 ol" his Conference, as a- Truth long rnedr- 
 
 tated 
 
 * Jfa> vi 2, 5. f Chap. xii. 41.
 
 of all the Hofy Scripture* 179 
 
 tated upon, and as it were fevefl times ire- 
 fined. How dangerous a thing is h to 
 wander from the Truth in fo facred a 
 Matter ; to difTemble one's Error, and if 
 it can be propounded as probable under 
 fome fair Colour, to difperfe it abroad, 
 and upon every Occafion to itand up and 
 main-tain it ? We have certainly to do 
 with One,, whofe Perfon and Glory is in- 
 terefted in this whole Affair ; who- we 
 can't deny is to be the Judge both- of the 
 Living and of the Dead. Is not then an 
 Account to be given for every idle Word*? 
 How much more mall we be judg'd and 
 condemned for all our hard Speeches which 
 itie have fpoken againft Him -jr ? Should 
 noc every one from hence be fuflicien-tly 
 warned, to avoid all Wrangling and wan- 
 ton Contentions, in a GauJ'e or fo- high a 
 Nature, which relates to the Perfon and 
 Honour of our future Judge y from whom 
 there is no efcaping ? Nay, the true 
 Lovers of God mull alfo be admomfh-'d, 
 when happening to be deceived, either by 
 their own defultory Reafon, or by others 
 who are vers'd in Error, they have failed 
 into fome Doubting concerning this Thing, 
 that they do not talk imprudently to others 
 about k j, much lefs endeavour to inftil 
 i/to them the Notions to which (at pre~ 
 fent) they thus doubtingly incline. For 
 N 2 
 
 * Matt. xii. 36, f Jude 15.
 
 1 80 Chrift the Sum and Subftance 
 
 God will bring fuch Men out of their Er^ 
 rors and Doubts into the Way of Truth, 
 (fo great is his Mercy) if they (hall with 
 Jeriom Prayers importunately requeft the 
 Spirit of Truth from Him. But theri all 
 fuch Difcourfes which they have ufed in 
 the Hearing of others, will bring upon 
 their Confciences the deepeft Anxiety and 
 Remorfe ; and they would mod willingly 
 part with all they are worth, if that would 
 avail, to remove the Scruples they had oc- 
 cafioned in the Mind of any one : But 
 they will find to their Grief, that they 
 cannot fo eafily cure the Wounds they 
 have given to others, tho' they acknow- 
 ledge the Error they admitted of, and do 
 themfelves confute the Error which they 
 acknowledge. For it is eafier by wicked 
 Difcourfes to corrupt a Man, and to fub- 
 vert his Faith in Chrijl, than it is to re- 
 form and refiore him to a found Faith. 
 A Word once fpoken advances far$ arid 
 like the Plague runs from one to another, 
 eats like a Gangrene, and vehemently hurts, 
 before he who was the Caufe and Author 
 of it returns to a more found Judgment, 
 and with true Sobriety of Mind reflects on 
 the Scandal he has given. A Word flies 
 about never to be recalled, nor does it pe- 
 rim in the Air with its Sound, but flies 
 away like a Bird , nor can it be withheld 
 or hinder'd, but will, whether you will 
 
 or
 
 of all the Holy Scriptures. 1 8 1 
 
 or no, be catch'd up, and again blabb'd 
 out by others. Wherefore let every Man 
 take good heed, learn to fet a Watch over 
 his Mouth, and be, according to the Ad- 
 vice of St, James, * fwift to hear, and 
 flow to fpeak. 
 
 SECT. LV, 
 
 What ought to be confiderd of by 
 Perfons who are manifeftly given 
 up to contrary Opinions^ and are 
 become Champions for them. 
 
 LASTLY, In the Name of our Lord 
 Jefus Cbrtft, the righteous Judge of the 
 Quick and Dead, I addrefs my felf to all 
 thofe who frankly and irreverently impugn 
 the true and efTential Godhead of Jefus 
 Chrift, affecting neverthelefs to be called 
 Chriftians j who account the Writings, as 
 well of the New Teftament as of the Old, 
 to be the Rule of Faith. Jefus faid to 
 Paul before his Converjion ; -|- It is bard 
 for thee to kick againft the Pricks ; tho' 
 he did it ignorantly. 'Twill be no lefs, 
 but much harder for you, whether you 
 believe it or no, to kick againft the Pricks; 
 becaufe tho' you allow the Scriptures of 
 the New Teftament, you neverthelefs fo 
 boldly and arrogantly contradict the Truth 
 '.Yi N 3 clearly 
 
 * James i. 19. f Afti'm. 15.
 
 Cbrift ibe Bum and Sukflcmce 
 
 clearly mining before your Eyes, and 
 exprefs Teftimonies propofed in fi*ch 
 rnple and plain Words, that even a 
 Child may read and underftand them. 
 O ! that your corrupt, over-curious and 
 fitting Reajbn, the Parent of your Errors, 
 were to you a Looking-glafs of the mife- 
 rable and deplorable Condition in which 
 you are ? O I how muft you fweat and 
 toil in feeking for Evafions, to elude the 
 6rm and ftrong Teftimonies for the Divi- 
 nity of Jffus Chrift f Your perverfe Rea- 
 fon had never confented tofuch Words as 
 the Apojtles us'd, in defcribing the Perfon 
 of Jefus Cbrift, and in declaring his Glo- 
 ry. Nay, if you (hall examine your own 
 Hearts, you will eafily difcover, that in 
 favour of thfc Idea which you have fram- 
 ed of Cbrtft, you cou'd earneftly wi(h, 
 that many Things had not been contain'd 
 in our Bibles, that are found there ; be- 
 caufe you can't without a deal of 
 Pains wreft them to your own Opinion. 
 To what purpofe therefore do you thus 
 go on ? Can't you perceive that you are 
 ieduced by the Serpent's Cunning, from 
 the clear and divine Simplicity with which 
 you ought to receive the Word of the 
 Moft High ? What a Mifery is it, that 
 with all the fubtil Contrivances and In- 
 ventions of your Reafon, you can never 
 arrive at any fettled firmneis of Mind ? 
 
 You
 
 vf&li the Holy Scriptures + 1 8 3 
 
 Vou often fay indeed, that you inquire af- 
 ter the Truth ; but for all that, you wiil 
 irever be able to find it, as long as you 
 deny Him who is tfrufih itfelf. This is 
 \rfeat is declar'd in Ecclefi&fies j * / faid, 
 I *mtt be wife, but it w-as far from mv r 
 But with all your Reafmings about thefe 
 Matters, can you indeed find Reft to your 
 Souls ? Whether you are the Followers 
 of Socinus^ or, consulting better for your 
 feives, think fit to efpoufe the Errors of 
 AriuSy obferving the Teftimonies of Holy 
 Scripture fuffer'd too great Violence by 
 the Hypothecs of Socinus ; or whether 
 refraining your ielves from all human 
 Names, you defire to be diiUnguiili'd from 
 others, as Unitarians; or whether, to out- 
 ward Appearance, you are join'd to any 
 other Congregation, which yet privily or 
 openly denies the Divine Glory of jefiis 
 Chriji j pray examine your felves, whether 
 in all the Arguings of your wandring Rta- 
 fon y the Peace of G<o4, which furmounts 
 all Conception, can poflibly exift ? O ! 
 how it were to be wiih'd, you would leam 
 eo know that Reafon has no Limits to her 
 Excurfions, when unreftrain'd by a higher 
 Power : On which Subject St. Paul thus 
 fpeaks :, -j- And my Speech find my Preach- 
 ing was not with enticing Words of Man's 
 Wifdom> but in dtmonftration of the Sfirit 
 
 N 4 and 
 
 * Ecdef. vii. 23. f i C-of, ii. 4. 
 
 *\
 
 184 Chrifl the Sum and Subftance 
 
 and of Power. And Chrifl himfclf thus ; 
 * Murmur not among your fefoes, (becaufe 
 I faid, I came down from Heaven :) No 
 Man can come to me, except the Father 
 which hath fent me, draw him j and I will 
 raife him up at the lajl Day. It is writ- 
 ten in the Prophets, And they foall be all 
 taught of Goa. Every Man therefore that 
 hath beard, and bath learned of the Father, 
 cometh unto me. The Senfe of which 
 Words none of you can comprehend, who 
 conftitute your dark and blind Reafon the 
 proper Judge in Things Spiritual, and re- 
 fufe to lubmit your ielves to God, for the 
 Knowledge of the Light in his Light. I 
 know very well what They anfwer to this: 
 That it's not the way to know the Truth 
 for a Man to fupprefs his Scruples, and 
 prefently to rejedt every Thing which may 
 feem to oppofe this or that Proportion : 
 that this is rather the way to eftablifh Ig- 
 norance and palpable Errors in the World. 
 But to this I anfwer, firft, That it can't 
 be denied, that all Doubting concerning 
 jDivine Truth, arifes not at all from the 
 Image of God, (wherein Man was at firfl 
 made) but from the Revolt of Adam ; 
 and fmce ,fuch Doubting is not of God, 
 it can be nothing but Sin and Iniquity in 
 his Sight. 'Tis dreadful to fay, but the 
 Truth is, Men have fo far departed from 
 
 their 
 
 * John vi. 43-^45.
 
 of all the Holy Scriptures. 185 
 
 their Creator, as to call in queftion his very 
 Exiftence : 'tis alfo dreadful to think they 
 fhould doubt of His Glory, who, through 
 his immenfe Love to Mankind, fo depref- 
 fed and humbled Himfelf, as to become a 
 Partaker of Flem and Blood. But how 
 dreadful is it, that after the Son of God 
 was made Man, Reafon, infected with the 
 Seed of the Serpent, mould dare to make 
 a Doubt of his Glory -, which He had emp- 
 tied himfelf of, out of his ineffable Love 
 and Humility / Wherefore he is fhame- 
 fully deceived, who fancies it lawful for 
 him to doubt of any Thing, without Sin 
 and without Punimment. Secondly, If 
 any one therefore has various Doubts in 
 his Mind, he ought firft of all, for that 
 very Reafon, to acknowledge the deep De- 
 pravity and the greatnefs of the Mifery 
 he labours under j and to let the Confide- 
 ration thereof fink deep into his Mind. 
 Thirdly, He then muft pray to God to deli- 
 ver him from this Mifery, and, out of the 
 Abundance of his Grace and Mercy, caufe 
 his Heart to he ejlablifoed -, for the Apoflle 
 fays, // is a good Thing that the Heart be 
 ejtablijhed e with Grace, Heb. xiii. 9. For 
 'tis the Beginning oftrueWifdom, to know 
 that we cannot be delivered from our Mi- 
 fery, unlefs God is pleafed to deliver us. 
 Add to this, fourthly, That a Man muft 
 not only be defirous of knowing the Truth, 
 
 but
 
 1 86 Chrtft the Sum and Suiftance 
 
 but of performing it, or endeavouring fo 
 to imploy it, that God may thereby be 
 honoured and glorified according to his 
 Will. If this Love of the Truth be real- 
 ly engrafted in the Mind, then, fifthly, 
 The Scriptures of the Old and New Tel- 
 tament may be as it were a Touchftone, 
 by which any Scruple that arifes in the 
 Mind may be tried and examin'd, whether 
 it agrees with that written Word, or not. 
 But if a Man's Mind be fo difpos'd, as to 
 defire to know nothing but the pure Trvtb 
 of God, and to be therein fruitful to the 
 lard; and fo applies himfelf to the Scrip- 
 ture> not as a Matter, but comes to the 
 reading and Searching of it, as a young 
 Beginner and Difciple, that he may be 
 taught thro' the Word by the Prephetictd 
 and Apofidic&l Spirit \ then indeed he 
 takes the right way to be deliver'd from 
 his Scruples *. For thus, Scruples are not 
 fimply fupprefs'd, or ejected out of the 
 Mind, nor is the Man detain'd in Error, 
 or turn'd as it were into an Animal void 
 of Reafon ; but the Truth is fought after 
 in a due and juft Order, approved of God. 
 Thus meditating on the Words of Holy 
 Scripture, comparing one Scripture with 
 another, drawing Conclufiom from thence, 
 and weighing carefully the Force of Ar- 
 gument^ ought not to be efteem'd an 
 
 * HJ. the Orig. German.
 
 ^f all the Hofy Scripture** 187 
 
 dbufe of Reafm^ but rather thofe are the 
 very Things which God himfelf requires 
 to be done by us. And God cannot but 
 command his Light to arife upon fuch a 
 Man, thus suaxioufly folicitous about his 
 miferable State, and humbly feeking after 
 'Truth in the Fear of God, with ardent 
 Prayers to Him; St. Peter affirming, II <* 
 Epift. chap. i. 16-^-19. We have not fol- 
 lowed cunningly devijed fables, when we 
 made known unto you the Power and Com- 
 ing of our Lord Jejus Chrift, but were 
 Eye-witneffes of bis Majefty. For He rt- 
 
 J JU / J v 
 
 reived from God the Father, Honour and 
 Glory, when there came fuch 4 Voice to 
 Him from the excellent Glory, ^his is my 
 beloved Son, in whom I am well fleafed. 
 Jbid this Voice 'which came from Heaven 
 we heard, 'when ive <were 'with Him in the 
 holy Mount. We have alfo a more fur e 
 Word of Prophecy, whereunto ye do well 
 
 T 
 
 that ye take heed^ as unto a Light that 
 jhinetb in a dark Place y until the Day 
 davon^ and the Day-far arife in your 
 Hearts. And fo the Ufe of Reafon is not 
 rejected, but 'tis required only, that it be 
 made ufe of in a proper and holy Order ; 
 and that we pray with David, Open thou 
 mine Eyes, that I may behold wondrous 
 'Things out of thy Law *. But how hor- 
 ribly, and how dangeroufly corrupt Rea- 
 
 fon 
 
 * ffdm cxix. 18.
 
 1 8 8 Chrift the Sum and Subftance 
 
 fin is wont to entangle itfelf, nay, how apt 
 it is to pervert the Senfe of the cleareft 
 Truth, and then to vent all this its De- 
 pravity for undoubted Truth, a Man then 
 at lalt rightly perceives, when being illu- 
 minated by the Light of God, he begins 
 to be feniible of his former Errors. Hence 
 the Son of Sirach fays, * (as the German 
 Tranflation hath it, to which the Englijh 
 agrees) / Jlretch'd forth my Hands to 
 the Heaven above, and my Soul was en- 
 lightned, that I might know my Foolifh- 
 nefs, When the uneven and abrupt By- 
 paths of Reafon are by this means clear 'd 
 up by a more fublime Light, a Man muft 
 needs wonder and ftand amazed at his own 
 Blindnefs, that he mould but devife even 
 any fpecious Contradiction againft the 
 Truth, delivered in the plaineft Terms, 
 and give more credit to his own Inter- 
 pretation, than to the fimple, pure, and 
 clear Word of God. Then at length he 
 begins to perceive the Judgment which 
 is exercis'd from above, on thofe who 
 do not feek the Truth ferioufly in the 
 Fear of God; viz. that profejjing them- 
 fehes to be wife, they became Fools -f- : 
 and that God will deftroy the Wifdom of r 
 the Wife, and will bring to nothing the 
 Under/landing of the Prudent . And if 
 this hapned to the Heathen, who never 
 
 heard 
 
 * Chap. li. 19. f Rm. i. 32. '$ I Car. i. 19.
 
 of all the Holy Scriptures. 189 
 
 heard any Thing of the Light of the Holy 
 Spirit, becaufe they were contented with, 
 or rather abufed the Light of Reafon, 
 thro' their Ignorance ; pray what will be- 
 come of them, who have heard again and 
 again the Divine Teftimonies concerning 
 the Blindnefs of Man's Heart > to whom 
 God has yet promifed he will not deny 
 his Holy Spirit, for the right Underftand- 
 ing of his Word, if they feek it of Him in 
 a due manner ; who neverthelefs not only 
 make their own Reajbn the "Judge and In- 
 terpreter of God's Word, but are not afraid 
 even to feoff at whatever is fpoke con- 
 cerning the Illumination of the Holy Spi-> 
 rit, without which they cannot fay that 
 Jefus is the Lord> (i Cor. xii. 3.) nor be- 
 lieve in Him, nor come unto Him. They 
 pleafe themfelves in this, that they know 
 how to ufe their Reafon fo rarely well, 
 fancying they have Light enough for at- 
 taining the Knowledge of Divine 'Truth. 
 But indeed herein alfo they are extremely 
 miftaken, being as far from following the 
 right Ufe of Reafon, as Heaven is from 
 the Earth ; tho' nothing may feem more 
 abfurd to them, than fuch an Imputation. 
 But 'tis eafy to make an Experiment of 
 this, by requiring any Perfon, who denies 
 the Divine Glory of our Lord Jefus Chrift, 
 to interpret the Beginning of St. John's 
 Gofpel, from the firft Verfe to the End 
 
 of
 
 1 90 Chrijt the Sum and Sukftance 
 
 of the eigjbbteeath ; and to maintain from 
 thence his pre-conceiv'd Notions concern- 
 ing the Perjsn of Chrijk. There is no 
 need of interrupting him in his Comments, 
 for you will find he has Work enough 
 upon his Hands to aflign any other Senfe 
 to the Word^ and Phra-fes of St. John, 
 than what their natural Signification ad- 
 mits of, and to perfwade any one that the 
 Word of God, which was made Flejh y was 
 a rneer Man, or certainly a created Being > 
 and I am perfwaded that they who hear 
 him, and fee with their Eyes how greatly 
 he labour'd te* wreft the Words to his owr 
 Senfe, will be very much confirin'd in the 
 true Faith, from the fimple and plain 
 Teftimony of St Jehn,. concerning the 
 Divine Glory of Ckrift. Fo* they will 
 underftand, that He, of all others, fights 
 mo& absurdly againft the Truth, 
 woulds be thought fo to ufe his Reafojr y 
 not rn-ueh to regard a. higher Ugbt. 
 
 SECT,
 
 of ali the Hofy &riptures. 191 
 SECT. LVI. 
 
 What ought to be thought o 
 
 'who deny the. Godhead of Chrift, 
 and yet mightily pretend to good 
 Moral DoElrine and Integrity of 
 Life. 
 
 BUT 'tis- a Thing the more to be la* 
 mcnted^ that they who deny the Divine 
 Glory of Him, who is the Way, the ^rutb^ 
 and tke. Life, and without w4iom> no Man 
 caa come tathe Fafb<?r, ilioutd endeavour 
 to perfwade themfelves, and others, that 
 they are endued with- a fingular Knowledge 
 of Morality. As indeed there are not a 
 few $> &rangefy blinded, that tho' they 
 hear of fome Se<ft, who deny the Godhead 
 of Chrifl, and do not admit of his. Satif- 
 faction for the Sins of the World^ but look 
 upon Chriji only as an Example of a Holy 
 Life, do neverthelefs fall upon the moral 
 Wr kings of fach Men, with a curious 
 kind of Greedinefs, imagining they ihall 
 ftnd fomething in- them fingukr anwi ex- 
 traofdina-iy. And this is not to be much 
 wonder'd at ; for even in the Writings of 
 the Pagans, bUnA Reafon finds fooaething 
 of this kind- to give itfelf Satisfadiion. 
 How gre*t a Value- has- focmerly been fet 
 
 upon
 
 192 Chrift the Sum and Subftance 
 
 upon TW/y's Offices, out of which notwith- 
 ftanding they who have but tafled a little 
 of the Trutby which is in Chrift Jefus, 
 can by no means quench their Thirft- 
 but on the contrary, they will be quickly 
 fenfible what a falie, impure Foundation, 
 and contrary to the Truth of Chrift, 
 worldly Wifdom is made to rely on in that 
 Book. Have not fome adviied the join- 
 ing a Treatife of Seneca with the reading 
 of the Bible ? How mightily have they 
 thought their Minds would be compos'd, 
 if they did but read Seneca's Book of the 
 Tranquillity of the Mind? When yet this 
 poor Heathen, from his infufficient Prin- 
 ciples, could promife no other Peace, but 
 that which the World gives j and was as 
 remote from the Peace of God, which 
 pafleth all Underftanding> as Heaven is 
 diftant from the Earth. But if mere Hea- 
 then moral Doctrine is in fo great Efteem, 
 which yet has not fo much as the Name 
 of that. Virtue which ought to be the 
 Foundation of all other Virtues, viz. true 
 Humility ; much more eafily fure may a 
 Deceit creep in under the fhelter ofCbrift's 
 Name, that that mould be believed to be 
 true Morality, which is exhibited not as 
 a Heathen, but a Chriftian Inftitution of 
 Morals. But as the Heathen Moralifts 
 were fo deftitute of the true Foundation, 
 that they knew not even its firft Virtue,
 
 of all the Holy Scriptures. 193 
 
 viz. Humility ; and therefore all their mo- 
 ral Doctrine was nothing but Paint and 
 Colour : So thofe Moralifts among our 
 felves, who do not acknowledge the Glory 
 of Chriji, have wandred very far from the 
 Doctrine of true Morality. For they do 
 not confefs Him, who is the Life and the 
 Light of Men ; from whom, as the Source 
 of Life and Light, a new Life, and a new 
 Light, muft be given unto Men : where- - 
 fore Faith is to be look'd on as the Foun- 
 dation of all Chriftian Morality ; not that 
 Faith by which a Man externally profeiTes 
 the Name of Chrift and his Doctrine, but 
 that Faith by which Men are born anew, 
 and of God ; by which they receive the 
 Holy Spirit, who is the Spirit of Adop- 
 tion, the Pledge of Eternal Life, and who 
 pafs from a fpiritual Death, into a new 
 and fpiritual Life, out of Darknefs into 
 the admirable Light of God, after fuch a 
 manner, as with open Face to behold, as 
 in a Glafs, the Glory of the Lord, and to 
 be changed into the fame Image from 
 Glory to Glory, even as by the Spirit of 
 the Lord *< 
 
 4 
 
 O SECT, 
 
 * A C&r. iii. 18,
 
 194- Chrifl the Sum and Subftante 
 - 
 
 SECT. LVII. 
 
 *fhat all Morality, deflltute of the 
 Foundation of a living Faith, is 
 unprofitable and infufficient. What 
 Advice is to be given to thofe^ 'who 
 depart from this Foundation of 
 true Morality. 
 
 WHEN this divine Foundation is not 
 laid in the Soul of Man, all Morality with 
 which any one exercifes himfelf, is only 
 external, tho' it pretend to penetrate into 
 the interior Things of the Soul, that fo 
 you would be read}p to take it even for 
 Myjiical Theology. For in fuch Morality 
 as this, there is no truly Divine Virtue 
 exifting, no real new Lifers true Commu- 
 nion of the Soul with God j in mort, there 
 is not found in this Morality the King- 
 dom of God, 'which is Right eoufnejs, and 
 Peace ^ and Joy in the Holy Ghojt. For he 
 that in tbeje Things ferveth Chrifl^ faith 
 St. Paul, is acceptable to God, and approv- 
 ed of Men *. All other moral Doctrine, 
 compared with the Dodrine of St. Paul y 
 is of no value, as having laid this Foun- 
 dation, that it is not He that liveth, but 
 Chrijl liveth in Him ; and the Life which 
 
 H? 
 
 * ROM* xiv. 17, 18.
 
 of all the Holy Scriptures. 
 
 He now liveth in the Flejh, He lives by the 
 Faith of the Son of God, who loved Him, 
 and gave himfelf for Him *. / do not 
 fruflrate the Grace of God ; for if Rigb- 
 teoufnefs comes by the Law, then Cbriji is 
 dead in vain. And thus we may fay ; if 
 there be a true and fufficient Morality, 
 that affigns not Chrift as the eternal Life 
 and eternal Light, for its Foundation, and 
 by which a Man is not before all Things 
 lent to believe in the Lord Jefus, as the 
 Origin of all Life and Light, and the Lord 
 of Glory, and to embrace Him as his on- 
 ly Wifdom, Righteoufnefs, SancYification, 
 and Redemption -, Chrift is in effect no 
 Chrijl, and died without Caufe or Occa- 
 iion. For what Occafion had there been 
 for his Death, if Mankind could, by the 
 Strength of their own Reafon, become 
 Righteous and Holy, and Partakers of eter- 
 nal Life ? If any one alfo {hall boaft of art 
 external Probity of Life, that Boafting is 
 of value only among thofe, who never ex- 
 perienced in themfelves the Foundation of 
 the new Birth, and the Life which is from 
 God. For fuch Perfons think it fufficient: 
 if they find a Man not addicted to outward 
 Vices, becaufe they have never known the 
 Efficacy of Faith and Regeneration. But 
 all thole that do know it, are fenfible what 
 a vaft Difference there is between thofe 
 O 2 who 
 
 * Gal. ii. 20, 21.
 
 196 Chrifl the Sum and Subftance 
 
 who may be faid to live pioufly, when 
 compared with notoriouily wicked Per- 
 fons, and between thofe who are pious 
 after fuch a manner, as by true Repen- 
 tance to be quickned together with Chrift, 
 raifed up (with Him) and placed in the 
 Heavens : (Eph. ii. 6. PhiL iii. 20.) We 
 do not here fay, that in fuch Morality, 
 which has no true Foundation, there is 
 nothing true to be found j but this we fay, 
 that thofe Truths (to wit, fuch as by their 
 opecioufnefs deceive the Mind) are broken 
 from their Original, and are no longer 
 join'd with their firft and clear Fountain. 
 Nay, we fay farther, that a true Founda- 
 tion is here very greatly wanting, and that 
 this Morality is deftitnte of all folid 
 Ground : For the Words of St. Paul moft 
 effectually demonftrate, that true Morality 
 cannot confift without the Knowledge of 
 the Glory of Chrifl 5 * Without Co?2tro e uerjy i 
 great is the Myjlery of Godlinejs^ God was 
 manifefted in the Flejh. Altho' therefore 
 in Heathen Books, and in others that are 
 Strangers to this only Foundation, there 
 are to be found fome external Truths, yet 
 many Things impure and corrupt are in- 
 termixt with them ; and whoever relies 
 only on thofe moral Principles, is never 
 brought by them to the true Foundation, 
 but Hops at thofe Puddles and broken 
 
 Citterns, 
 
 * i Tin. iii. 1 6.
 
 of all the Holy Scriptures. 1 9 7 
 
 Cifterns, from whence the Soul receives 
 not the Efficacy and Virtue of the Divine 
 Life, but builds upon another's, and upon 
 his own fandy Bottom and Foundation ; 
 fo that he may be liken'd to the foolijh 
 Man * defcribed by Chrift. Now what 
 Advice is to be given to thofe who thus 
 go aftray from Chrift in their Minds ? No 
 other indeed but this: Believe that the 
 Lordjefus is CH R IS T, and that He 
 is the Son of God, (even fo as the ancient 
 Jews well underftood, that no meer Man, 
 or any other created Being, could be ftrid:- 
 ly honour'd with that Title) and that Re- 
 lieving this, ye fhall have Life, not only 
 after a natural Death, but even in this 
 World a true Life, which is from God, a 
 Life truly moral. O that Eternal Love 
 would open your Hearts, that you might 
 attend to this plain Counfel, and that you 
 would not defpife it, and think your felves 
 wifer ! O that you would know the Gift 
 of God, and (N. B.) 'who it is, to whom 
 you are remitted, you would afk of Him, 
 and He would give you living Water, 
 'which jhould be in you a Well of Water 
 fpringing up into everlajling -)- Life ! 
 
 O 3 SECT. 
 
 * Matt. vii. 26, 27. f John iv. 10, 14.
 
 I 9 8 Chrift the Sum and Subjtance 
 
 SECT. LVIII. 
 
 What Prayers and Praifes jhould 
 from thefe Confederations be excit- 
 ed in our Minds. 
 
 "TO Thee, O God, and Father of 
 " our Lord Jejus Chrift, be Praife and 
 '* Glory, for the Knowledge of thy Son, 
 tf together with which thou beftoweft 
 " Life and Abundance to all who truly 
 <c receive Him j we lament before Thee, 
 " with the utmoft Grief of Mind, that 
 <c this Knowledge is fo greatly darken'd 
 " by the wicked Lives of thofe, who with 
 <e their Mouth indeed profefs to acknow- 
 u ledge the Glory of thy Son, but in 
 " Work deny it. For they fay indeed 
 " unto Chrift, My Lord, and my God, but 
 '* they keep his Words much lefs than 
 " they would thofe of any Man who has 
 " Power over them. Grant therefore, 
 " that they who believe in thy Son, be- 
 " ing truly affeded with the Teftimony of 
 " the Holy Spirit concerning Him, may 
 " be fo deeply rooted with Faith in Him, 
 " that they may give due Honour to the 
 " Lord of Glory ; and when they feel in 
 " themfclves the Efficacy of a true and 
 " lively Faith, may teftify unto others the 
 * mighty Virtue and Power of a Faith 
 
 " found-
 
 of all the Holy Scriptures. 1 99 
 
 " founded in the Name of thy Son. Have 
 " Mercy on them who are tempted with 
 " Doubts concerning the Knowledge of 
 u thy Son ; eftablifh their Hearts in the 
 " Truth, that they may verily know that 
 " Jefus Chrift is the fame yejierday, to day, 
 " and for ever; and that they may not 
 " be carried about with various and 
 " flrange Dodrines. And for thofe who 
 " difown the Glory of thy Son, be pleaf- 
 " ed, O Lord, to bring them out of their 
 c Errors, into the Way of Truth, and 
 " make them fenfible of the Nakednefs, 
 " Mifery, and diftrefled Condition of their 
 " Souls, that they may feek to Him, who 
 " can, and freely will deliver them from 
 " their Mifery, if they refufe not to re- 
 " ceive Him in fuch fort, as Thou haft 
 " exhibited tjiis thy Son to us in the Holy 
 " Scriptures. Grant that thy Truth may 
 " prevail more and more j command thy 
 " Light fo to mine, that Men may rea- 
 " dily acknowledge the Brightnefs of thy 
 " Glory, and the exprefs Image of thy 
 " Perjbn, and may be fo illuminated by 
 " the Sun of Right eoufnefs, fo enlivened, 
 " fo warmed in thy Love, and fo reple- 
 " nifh'd with the Fruits of Righteoufnefs, 
 " by Him who is our Righteoufnefs j that 
 1 Darknefs may be compelled to give 
 ' place to Light, Night to clear Day, 
 " Death to true Life t Errors, Doubts, and 
 O 4 " Infi-
 
 20O Chrift the Sum and Subftance 
 
 f( Infidelity, to manifeft and eternal *fruth. 
 " Thus will be fulfilled thofe Things 
 <c which David foretold of the Days of 
 " the Meffiah : * Ble/ed is the People that 
 " know the joyful Sound : they Jhall walk, 
 c< O Lord, in the Light of thy Countenance. 
 " In thy Name Jhall they rejoice all the 
 < Day : and in thy Right eoujhefs Jhall they 
 " be exalted. For thou art the Glory of their 
 <c Strength, and in thy Favour our Horn 
 <e Jhall be exalted. For the Lord is our De- 
 c< fence, and the Holy One of Ifrael is our 
 <c King. 
 
 The SIXTH MEDITATION. 
 
 SECT. LIX. 
 
 That 'tis to be considered, who Chrift 
 was before his Incarnation^ and 
 who He now is, after He was made 
 Man. 
 
 CONSIDER, O my Soul, who He 
 was, who gave Himfelf to be thy Savi- 
 our j who He was made, and who He now 
 is, after He became thy Saviour. Behold, 
 He ivas, before any Thing was j He then 
 
 was 
 
 * Pfalm Ixxxix. 1518.
 
 of all the Holy Scriptures, 201 
 
 was prefent, when any Thing could be 
 faid to begin ; for his Appearance (or Go- 
 ings forth) has been from of old, from the 
 Beginning, from ever loft ing * : the eternal 
 Word j the eternal Life ; the eternal Light', 
 of the fame EfTence as God, and yet with 
 God; the only begotten Son of the Father, 
 who is in the Bofom of the Father, from 
 Eternity, and for ever, without any Change 
 (or Succeflion) of Time, according to his 
 Divinity ; the Maker of all Things j the 
 Original of Life and Light ; the Life and 
 Light of Men even before the Fall -, min- 
 ing after in the midft of Darknefs, and 
 yet the Darknefs neverthelefs comprehend- 
 ing it not ; a Light, with which any other 
 Light compared, tho' the moft pure, fe- 
 rene, and clear, muft be called a Shadow. 
 A Light, in comparifon of which, the 
 greateft among thofe that are born of Wo- 
 men, cannot be faid to be a true Light j a 
 Light which was in the World, before he 
 came into the World, yea, by which the , 
 World was made ; a Light, which alone 
 can again illuminate Men, fallen into 
 Darknefs by the Revolt of Adam. It was 
 He, who by Right of Creation had the 
 whole World for his Property ; but took 
 to him Abraham and his Seed, the People 
 of Ifrael -f- by choice, by their Delivery 
 out of J Egypt, by the Covenant He 
 
 made 
 
 * Afif. r, 2. f Dettt, vii. 6, 7. f Extd. six. 4, 5, 6.
 
 202 Chrtft the Sum and Subftance 
 
 made with them, * by Conjunction of 
 Blood, -f to be his peculiar People -, and 
 fo fent to them continually Prophets, and 
 'wife Men, and Scribes, J who were all to 
 teftify concerning Him, left when He 
 came unto his Temple, He mould not be 
 known to them. He it was, who had 
 Right and Power to reject a People, who 
 refufe to keep his Covenant ; and of re- 
 ceiving others who mould believe in his 
 Name, and of giving them Power to be- 
 come the Sons of God j not meerly by 
 fome external Adoption, but rather by a 
 true and a new Birth from God. Such a 
 Perfon was thy Saviour, and yet (as I 
 truft you have learn'd from the preceed- 
 ing Meditations) there have been therein 
 but a few Things fpoken concerning his 
 great and infinite Glory. When now He 
 was fo great a Perfon, what was He then 
 made ? Flejh. For the Word, faith St. 
 John, (whofe divine Glory he moft ftu- 
 dioufly inculcated) was made Flejh. Why 
 is it not faid, He 'was made Man ? Becaufe 
 his profound Humiliation might be better 
 underftood by the word Flejh : For when 
 the Scripture defcribes Men according to 
 their vain and corruptible Condition, it 
 calls them Flejh ||. And how can our 
 Mifery be better reprefented, than by con* 
 
 . lidering 
 
 * Deut. xxvi. 1 8. | Heb. ii. 6. J Matt, xxiii. 34. 
 fl Gen. vi. 12, 13.. I/a. xl. 6. i Pet. i. 24. Jam. L ib.
 
 of all the Holy Scriptures. 203 
 
 fidering our felves as Flejh ? For which 
 Reafon the Holy Spirit, not only in this, 
 but in other Places alfo, expreffes the pro- 
 found Abafement of the Son of God by his 
 Incarnation, in this manner; * God was 
 manifeft in the Flejh. And, -j- Forafmuch 
 as the Children are Partakers of Flejh and 
 Blood, he alfo himfelf likewife took part of 
 the fame. Note, I pray, how this is ex- 
 hibited to Thee in his Birth, as it were 
 in an Image or outward Figure. For be- 
 hold, thy Saviour being fuch a one as has 
 been reprefented, viz. the Brightnefs of bis 
 Father's Glory, and the exprefs Image of 
 his Perfon, born in a Stable, a Place ap- 
 pointed for Beafts, and laid in a Manger, 
 that by this outward Sign thou mighteft 
 the better confider his deep Humiliation, 
 in condefcending to enter into, and to 
 cloath his great Majejly with our poor 
 fleflily Tabernacle. O moft wonderful 
 Humiliation ! Wert not Thou abalhed in 
 affuming our mean Flem, O Saviour of 
 the whole World ; and after taking upon 
 Thee human Nature, wouldefl Thou be 
 called God manifeft in the Flejh, when af- 
 ter our deplorable Apoftacy, the miferable 
 State in which we are, is become a Shame 
 and Difgrace to our very felves? How 
 incomprehenfible is this Humility, that 
 Thou wouldeft pleafe to be fo like unto 
 
 us 
 
 * i Tim. iii. 16. f Hel. u. 14-
 
 204 Chrift the Sum and Subftance 
 
 us in all Things, Sin only excepted ! 
 Confider then, O Soul, what thou poffef- 
 feft in thy Saviour , who was the eternal 
 God, and thy Creator, and was made Flejh. 
 Thou haft a Saviour, who is truly God, 
 and truly Man, a Perfon of two Natures, 
 infinitely different in Point of Dignity. 
 Hence the Prophet Ifaiah, among feveral 
 other Names, calls him in the firft Place 
 by that of N*JS Wonderful *. For fo won- 
 derful a Thing never was known before, 
 nor can the like to it ever exift again. 
 He is wonderful in his Glory, wonderful 
 in his Humility, wonderful in the Union 
 of the Godhead with the Manhood, won- 
 derful in his Office, wonderful in his 
 Words, in his Works, and in his Paffion, 
 wonderful in all the Things He was con- 
 verfant about. All who heard of his Birth, 
 were juftly ftruck with Admiration -f-. 
 This Admiration of thy Saviour is the 
 firft Spark of a true Faith : the firft de- 
 gree in bruifmg under thy Feet the Head 
 of the wily Serpent, or of carnal Reafon 
 and Prudence, as a certain pious Doctor 
 of the Church fpeaks. This holy Admi- 
 ration, in confidering the Myjiery of the 
 Incarnation, will lead Thee farther, that 
 thou mayft learn to know, with humble- 
 nefs of Mind, and profound Veneration, 
 what thou enjoyeft thro' thy Redeemer, 
 
 who 
 
 * If a. ix. 6. f Lukeu. 18.
 
 of all the Holy Scriptures. 205 
 
 who chofe Flejh to be his Tabernacle and 
 Temple, in which He dwelt among Men, 
 that by the Deft ruction of this frail Tem- 
 ple, and by the wonderful Reftoration of 
 it, Humanity might become the eternal 
 Temple of the Deity ; which will more 
 plainly appear from the following Medi- 
 tation. 
 
 The SEVENTH MEDITATION. 
 
 Of the Benefits we enjoy by Jefus 
 Chrift. 
 
 SECT. LX. 
 
 "That God has embraced us in his Son 
 with an eternal Love, and that 
 from hence all manner of Good is 
 derived to us. 
 
 DOST Thou poflefs any Good, O my 
 Soul, which thou haft not from thy Ba- 
 r jiour> by Him, and in Him ? And can 
 there any Good be named, which Thou 
 canft not receive from Him, by Him, and 
 in Him ? In Him, **v -n *-AP<M* n< 0o7*7-, 
 all the Fulnefs of the Godhead, of univer- 
 fai Grace and Truth dwells ; and of his 
 Fulnef^ fays St. John, we do all receive, 
 4 #fe/r M ^/19-, and Grace for Grace -, 
 
 fo
 
 206 Chr ift the Sum and Subftance 
 
 fo as Grace may be, as it were, recom- 
 penfed with Grace, and fo there may be 
 no End of Grace, of Love, and of Com- 
 paflion, to all Eternity. But if you would 
 know when thefe Mercies to us began, 
 you are to obferve, that Love and Divine 
 Grace in Chriji Jefus never had a Begin- 
 ning : For Grace 'was given us in Chr ift 
 jfejits before the World began *. You 
 ought to coniider this Expreflion, he 
 Word 'was in the Beginning with God, 
 (Joh. i. 2.) For we read thus in the Pro- 
 verbs of Solomon -, -f- Then I was by Him 
 as one brought up with Him, (pDN nourijh- 
 ed, or according to others, Worker) and 
 was daily my Delight, rejoicing always 
 before Him. Rejoicing in the habitable 
 Part of his Earth, and his Delights were 
 with the Sons of Men. Don't you per- 
 ceive what is meant by the Words, the Son 
 of God was from the Beginning with the 
 Father ? He was the Delight and Pleafure 
 of his Father, and as his Father loved 
 Him, fo He in like manner loved Men, 
 and they became his Delight. For as He 
 was the daily Delight of the Father, re- 
 joicing always before Him, fo He rejoiced 
 in the habitable Part of the Earth, and his 
 Delight was with the Sons of Men. And 
 as the Father fays concerning the Son, 
 This is my Son, my beloved Son, in whom 
 
 . * 2 Tim. i. 9. f Prev. viii. 30,31.
 
 of all the Roly Scriptures. 207 
 
 / am well pleafed ; fo from Eternity, i/<#- 
 *w, He was well pleafed, not only in 
 the Son, but alfo thro' the Son, in Men, 
 if they believed in the Name of this his 
 only begotten Son. Moreover, this eternal 
 Love of the Father towards Men in Chrift 
 Jefus, is fo fingular and wonderful, that 
 the Son of God himfelf fays of it ; * God 
 r o loved the World, that he gave his only be- 
 gotten Son, (that whofoever believeth in. 
 Him, Jhould not perifo, but have everlajl- 
 ing Life.) And St. Paul fays, f If God 
 be for us, 'who can be againft us ? He that 
 fpared not his own Son, but delivered Him 
 up for us all, how Jhall he not with Him 
 a lf frwly give us all Things ? If a Man 
 gives one Thing for another, he certainly 
 thereby lets us know, that he has an equal, 
 if not a greater Regard to that other 
 Thing, than to that which he gives for it. 
 For that which is deareft and moft accep- 
 table to any one, That he ufually retains. 
 Now God not only gave his Son for us 
 mortal Creatures, but deliver'd Him alfo 
 to Death for us, and required He mould 
 tafte what was due to Men for their Sins. 
 How amazing is this Love ! If God had 
 not loved us in his Son, if the Son him- 
 felf had not purfu'd us with a Love ex- 
 ceeding all meafure, nay, if the Son had 
 not been the very Mind of the Father, 
 
 which, 
 
 * John iii. 16. f Rom. vi, 31, 3*.
 
 208 Chrift the Sum and Subftanct 
 
 which, the Father being touch'd by thd 
 Mifery of Man created by Him, was, to- 
 gether with Him, moved with Love and 
 Companion towards the whole lapfed 
 Race : Truly we could not but fay, that 
 He (hewed greater Love to us, than to his 
 only begotten Son. But fince the Manifef- 
 tation of all Love concenters in the Son, 
 and all the Love of the Father refts upon 
 Men thro' the Son, the Son himfelf de- 
 clares concerning this Thing, that the fame 
 Love, wherewith the Father loved Him, is 
 in them 'who believe y becaufe He is in them *. 
 If therefore the Love with which the Father 
 loves the Son, is infinite and meafurelefs; 
 the Love alfo with which the Father loves 
 us in Chrift, is an immenfe and infinite 
 Love : otherwife, how could any Man be 
 fo ram as but dare to think, that God fo 
 loves us, if we are in his Son, as He loves 
 his own only begotten Son ? O that thro' 
 our whole Life, we might fix the Eye of 
 our Faith on this Love, which from Eter- 
 nity beheld us, not only in our Fall, and 
 in that Mifery into which we were plung- 
 ed by the Fall, but which alfo fet up an 
 ineffable Salvation, that mould accrue to 
 us in Chrijt Jefus, who would tranflate us 
 from Death to Life, from Darknefs, Wrath, 
 the Curfe, and eternal Deftru&ion, into 
 eternal Light, eternal Favour, eternal Be- 
 
 ne- 
 
 * John xvii, 26,
 
 of all ike Holy Scriptures. 
 
 nediction, and into eternal Safety, Joy, 
 and Glory. Yea, God knew us, /accord- 
 ing to his Omnifcience from all Eternity, 
 with this fame Love, as his Blefled Ones 
 deliver'd from all Sin, and from all the 
 Evils arifing to us from Sin, altogether 
 immaculate and blamelefs, cloathed with 
 the Glory and Majefty of his Son, bearing 
 his Refemblance, and exulting and rejoi- 
 cing before his Face for ever. This is that 
 Love, which cloathed the Son with hum- 
 ble Humanity, and which fo highly ex- 
 alted Humanity in the Son, that he pro- 
 mifed to place it on the right Hand of the 
 Majefty on high j To him that over comet h, 
 (through Chrift who ftrengthens him) will 
 I grant to Jit with me in my Throne, even 
 as I alfo overcame, and am Jet down with 
 my Father in his Throne *. What more 
 could be poffibly defired, O my Soul, 
 which thou may'ft not find in this Love? 
 That the Son of God mould be thy Crea- 
 tor, mould be thy Life, thy Light, which 
 illuminates thee ; that commands his Word 
 to be revealed to thee by the Prophets and 
 Apoftles, as a Teflimony of himlelf, the 
 true Light ; that the Angels themlelves 
 fhould bring thee glad Tidings, and re- 
 joice to minifter unto thee j that thou 
 fhouldft become a true Believer, obtain 
 Pardon for thy Sins, and be again born of 
 P God, 
 
 as.
 
 2io Chrift the Sum and $ 
 
 God, and fronp, the Fulnefs ojf his Grace 
 and Truth, fuck in all Divine Riches : 
 he l>ath brought forth to thee th$ 
 Knowledge of Goa\ from the Bofom of hi* 
 heavenly Father, from the inmoft and 
 moft fecret Divi^ty j tri^t He hath, as 
 the true Zmmqnuel, led t;hee into Commu- 
 nion with GocJ j that thou being baptized 
 in the Name of the Holy Trinity, admit- 
 ted into an eternal Covenant with God y 
 fhouldft be anointed with the Holy Spirit, 
 and illuminated with his Gifts, be fanc- 
 tified, and by Him preferved in the true 
 Faith, and be ppwerfully ftrengthned in 
 all Conflict againft Sin, the World, Death, 
 tjie Devil, and Hsll 5 that nothing mould 
 ever be able to withdraw and feparate 
 thee from the Love of Ham ; nay, that 
 thou art come unto Mount Sion, and unto 
 the City of the living Gp4, the heavenly 
 ycrufa/em, and to an innumerable Company 
 of Angeh 5 to the general Ajfembly, and 
 Church of the Firft-born y which are writ- 
 ten in Heaven, a,nd to God the Judge of 
 all, and to the Spirits of juft Men, made- 
 perfect, and to Jefuf the Mediator of the. 
 Hew Covenant, and to the Blood of Sprink- 
 ling, that fpeaketh better, things than that 
 of Abel *. That thou mayft obtain, all, 
 tjiefe Felicities, here indeed by Faith, and 
 a comfortable Fore-taile ; hereafter^ by a 
 
 moft 
 
 * Heb. xii.
 
 of all the Koly Scriptures, ait 
 
 moft perfect Intuition, and everlafting 
 Glory : And when Chrift thy Life fhall 
 be made manifeft, thou alfo mayft be ma- 
 tt ifefted with Him in Glory \ I fay, all 
 thefe Things, and whatfoever elfe can be 
 entitled to the Name of Salvation and 
 Bleffednefs, thou entirely oweft to this in- ; 
 finite Love t which manifefted itfelf to the 
 World in this, that the Son of God him- 
 felf became the Saviour of Men, in fuch 
 a manner, that He was made Man j and 
 his moft exalted Majefty dwelt in Flem, 
 as in his Temple, among Mortals ; of 
 which St. John fays, He dwelt among MJ 
 and we beheld his Glory i the Glofy as of 
 the only begotten of the Father^ full of 
 Grace and 'T'ritth, 

 
 2i2 Chrift the Sum and Subftance 
 
 \ 
 The EIGHTH MEDITATION. 
 
 Concerning the truly Divine Order, 
 wherein we are made Partakers 
 of all the Benefits that accrue to 
 us by Chrift Jefus. 
 
 SECT. LXI. 
 
 In what manner and in what Order 
 we are to ufe the Benefits of Sal- 
 vation, obtained by Chrift for us. 
 
 I F thou defireft, O Soul, to partake of 
 fo great and ineftimable Benefits in Chrift, 
 thou muft obferve, that the Holy Spirit 
 himfelf hath mewn thee the Order by 
 which alone, and by no other Means, thou 
 mayft attain them. For the Scriptures 
 teftify, that no Man can be a Partaker of 
 them, who defpifes the Divine Order, but 
 will remain deprived of them through his 
 own Default. For this Caufe it is faid ; 
 the Darknefs comprehended it not ; (viz. the 
 Light :) and the World knew Him not j 
 and his own received Him not. But could 
 they indeed be fo infatuated, as not to 
 defire to be delivered out of all their Mi- 
 fery, and to be removed into a State of 
 eternal Joy and Glory ? They wifh'd to 
 
 be
 
 of all the Holy Scriptures. 213 
 
 be altogether exempt from the Punim- 
 ment of Sin j but they defperately loved 
 their Sins at the fame Time ; and whofo- 
 ever endeavoured to reclaim them from 
 their long continued Habit of Sinning, 
 was reckon'd by them among their Ene- 
 mies. Now the Son of God was manifeft- 
 ed, that he might deftroy the Works of 
 the Devil; but they loved thefe Works 
 of the Devil, and would not fuffer that 
 they fhould be deftroyed in them. Hence 
 it is, that Chrift fays j * This is the Con- 
 demnation, that Light is come into the 
 World) and Men loved Darknefs rather 
 than Light, becaufe tbeir Deeds were evil. 
 They mightily defired to be Partakers of 
 eternal Joy, from the carnal Notion they 
 had of it, if it could be attain'd without 
 Repentance and Converfion ; which being 
 contrary to the Divine Order, they could 
 no more be Partakers of Chrift, than a 
 Man can be enlightned, who choofes to " 
 hide himfelf in a dark Cell, whilft the 
 Sun diffufes its fweet and pleafant Light 
 throughout the World. Therefore the 
 Holy Spirit hath appointed three impor- 
 tant Means in the Order, by which thou 
 mayft come to the Knowledge of every 
 good Thing that is in Chrift Jefus j viz. 
 i. That you receive Chrift. 2. That you 
 believe in his Name. 3. That you be born 
 P 3 
 
 * John iii. 19.
 
 214 Chrtft the Sum and Subftance 
 
 again of God. That you may receive 
 Chrtft, it is requifite that you acknow- 
 ledge the miferable State into which you 
 were funk by the Fall. Sin is the Root 
 of all Evil j from this comes the Divine 
 Wrath and Punifhment, the various Mi- 
 feries and Calamities of Soul and Body, 
 Death temporal and eternal All thole 
 Evils are to be found out and known in. 
 their Root, that is, in Sin : For other- 
 wife, thou wouldft defire to be deliver 'd 
 from the (hameful and horrible Fruits of 
 Sin t viz. its Pumjhment ; but not from 
 Sin itfelf. But fuch is the Goodnefs and 
 Faithfulnefs of God, that He fufficiently 
 lays before us in his Word this great and 
 deplorable Mifery of Mankind. Befides, 
 every Man has in himfelf two ftrong Wit- 
 nefies, viz. his own Confcience, and daily 
 Experience^ which bear witnefs far beyond 
 all Contradiction, concerning both the in- 
 ternal and external Mifery of Mankind. 
 Therefore if you muft necefiarily believe 
 thefe two Witneffes, that thofe Things 
 are altogether true, which the Records of 
 Holy Writ pronounce concerning our pre- 
 fent Mifery, then you ought alfo to cre- 
 dit their Teftimony concerning the future, 
 Punifhment; of Sinners. Whoibever is fo 
 far convinc-'d of his own Mifery, will 
 find fbmething within him which makes 
 him wifti to be deliver'd from that Evil, 
 
 how
 
 of all the Hoty Scriptures. 215 
 
 how ittuth foever his natural Ihclihatioh 
 to Vice, may continually urge him to 
 obey Siil farther, and live for ever in the 
 Lufts thereof. Then cotiles preventing 
 Grace, ofFer'dby God to Men in Cbrijt, 
 knocking at the Door of the Heart, and 
 Inuch defiring to be admitted. If there- 
 fore you do not refractorily bar its En- 
 trance, but father endeavour to make a 
 deeper Search Into the miferable State 
 therein yoti are plunged, and flackeri hot 
 $h the Works of Repentance ; there will 
 flow begin a (harp and fevere Conflict, 
 ChHft and Belial contending with one ano- 
 ther, which mall have the Dtaminkth over 
 you. But if you" refolve to go on with 
 the Combat, and will not treacherbufly 
 defer t Chrift, catling you out of Dafkhefs 
 into his marvellous Light, and when you 
 plainly find no Help in your felf, will 
 receive Chrift, as He who can alone refcue 
 and deliver you from your Mifery in this 
 Fight, which fometimes is very (harp, arid 
 painful to unruly FleuS : At length Faith 
 will fpring up, which is therefore called 
 Vi&ory -, becaufe there will be much Con- 
 flicting, before Infidelity can be througji- 
 ly fubdued, and Faith, like a heavenly 
 Light, and the Beginning of a Divine Life, 
 can arife in the Heart. By fuch a Faith* 
 you receive Chrift as Cbrift y that is, as 
 Him who appeared for this End, that He 
 P 4 might
 
 2 1 6 Chrift the Sum and Subftance 
 
 might deftroy the Works of the Devil j as 
 one, for whofe fake not only your Sins are 
 forgiven, but divine Juftification alfo is 
 beftowed ; that for the future you may 
 boldly and full of Confidence call God 
 your Father. For if you have thus truly 
 embraced Chrift, you are born again of 
 God, by this fame Faith given you from 
 above ; not after a certain imaginary, but 
 a true and real manner : the Truth of 
 which you may certainly know, in that 
 you will find your Mind entirely changed 
 within you, your carnal Inclinations fub- 
 dued, and the Dominion of Sin taken 
 away -, your Ears and Eyes open'd, that 
 you may now fee, know and perceive, that, 
 being tranflated from fo great Darknefs 
 into the Light of God, and from Death 
 unto Life, you are made a Partaker of the 
 Divine Nature, and are become a new 
 Creature in Chrift', the Holy Spirit wit- 
 neffing at the fame Time with your Spi-r 
 rit, that you are the Son, and fo the Heir 
 of God, and a Coheir with Chrift. This 
 Order was declared by Chrift, when him- 
 felf preached the Gofpel of the Kingdom 
 of God\ faying, * The Time is fidfilled y 
 and the Kingdom of God is at hand : repent 
 ye, and believe the GoJ'peL 
 
 The 
 
 * Mark i. 15.
 
 of all the Holy Scriptures. 217 
 
 The NINTH MEDITATION. 
 
 How we may be inftru&ed, from 
 the Beginning of St. Johns Gof- 
 pel, to know Chrift y as the Sum 
 and Subftance of the other Writ- 
 ings of St. John> and of all the 
 Holy Scriptures. 
 
 SECT. LXII. 
 
 That from the Beginning of St. John's 
 Gofpel) we may alfo learn after 
 what manner in his other Writings^ 
 and throughout the whole Scrip- 
 ture* Chrift is to be known. 
 
 IF we (hould now apply the feveral 
 Meditations here propounded upon the 
 Beginning of St. John's Gofpel, as a Guide 
 for our better underftanding his other 
 Writings, viz. his whole Gofpel Hiftory, 
 his Epiflles, and Revelation, there would 
 thence be fuggefled to us a new Medita- 
 tion, larger than all that have gone before. 
 But for Brevity's fake, we will take no- 
 tice only of a few Things to the Purpofe 
 now mention'd. And in general 'tis to be 
 noted, that the Words and Expreffions 
 
 which
 
 2i 8 Chrifl the Sum and Subftame 
 
 which St. John ufes in the Beginning of 
 his Gofpel, clearly difcover his ufual man- 
 ner of writing, or the Language of the 
 Holy Spirit which was in him. Whofo- 
 ever therefore rightly comprehends the 
 Senfe of thefe firft Verfes, will much more 
 eaiily underftand his true Senfe in many 
 other Places, when compared with thefe ; 
 as it muft be a great help to the folid In- 
 terpretation of the Writings of this Apof- 
 tle, that he every where ufes the fame 
 Way of fpeaking, and by this means ftamps 
 his Writings before others, with a cer- 
 tain peculiar Char aft er> whereby the 
 Senfe of his Words is lefs liable to Mif- 
 conftrudtion. But particularly this is, 
 as k were, his Character-, that he bears 
 Testimony of the *'*y& y or the Word of 
 God, which is moft fignifkarHly done in 
 this Place, to which he himfelf refers, 
 Rev. i. 2. How much he was concern'd 
 for this Title, may appear from his I ft E- 
 piftle i. i. and chap. v. 7. Rev. i. 9. ch. vi. 
 9. ch. xix. 13. and ch. xx. 4. of all which 
 Places, the plaineft Interpretation is to be 
 found in the Beginning of his Gofpel. In 
 like manner, you may fee throughout his 
 Gofpel, and his other Writings, the fame 
 Names by which he here diftinguifhes the 
 Son of God, given to Him upon all Occa- 
 iions. In this Place he calls Him the 
 Life : He does the fame, I ft Epift. i. 2. 
 
 ch.
 
 of * all the Hofy Scriptures. 219 
 
 ch. iii. 15. ch. v. 11,20. So in his Gof- 
 pel, ch. xi. 25. and ch. xiv. 6. as this was 
 his ufual way of fpeaking, and taken in- 
 deed from the Mouth of our Saviour him- 
 felf, from which alfo the Beginning of 
 his Gofpel, and particularly thefe Expref- 
 iions, to have eternal Life, to give eternal 
 Life, did proceed. When therefore we 
 have known from the Beginning of St. 
 Johns Gofpel, that he calls the Son of 
 God the Life, not only becaufe he is our 
 Creator, and therefore gives us our natu- 
 ral Life ; nor only becaufe after this Life, 
 Or after Death, he will give eternal Life 
 unto thofe who have believed on Him, but 
 alfo becaufe He gives unto Believers the 
 living Waters^ that is, his Holy Spirit, as 
 the Origin of a new and divine Life, in 
 this Time of Grace j in many other Places 
 alfo, where he ufes the fame kind of Speech, 
 we mall the more eafily perceive that this 
 Word, and the Expreffions joined, with rr, 
 are not to be underftood of the Life after 
 Death j but that they every where urge 
 and enforce the ffiiritual Life, (hidden to 
 the natural Man) in this our Time of 
 Grace. But this is the more to be re- 
 garded, becaufe many are of Opinion, (to 
 our great Grief !) that whatfoever is faid 
 concerning Eternal Life, belongs only to 
 a future State : from whence arifes this 
 great Difadvantage, that they, can't per- 
 ceive
 
 Chrift the Sum and Subftance 
 
 ceive in themfelves the genuine Propriety 
 of the Kingdom of God, but deny the true 
 Happinefs of the Sons of God in this Life ; 
 and thence become fo much the lefs foli- 
 citous of being truly found in Chrift, the 
 true Life, and of truly beginning this Life 
 in the Time of Grace, here indeed by 
 Faith, but continuing it hereafter by In- 
 tuition for ever and ever. Moreover, 
 when St. John here calls the Son of God 
 the Light, by oppofing Darknefs to this 
 Light, he retains this very Manner and 
 Form of Speech, ch. iii. 19, 20. ch. viii. 
 12. ch. ix. 5. ch. xi. 9, 10. ch. xii. 35, 36, 
 46. i Epift. ii. 3. When therefore he hath 
 fo clearly declared his Mind concerning 
 the true Senfe of this Word, in the Begin- 
 ning of his Gofpel, by the Help of this 
 Declaration, we (hall the more eafily at- 
 tain his true Senfe of it in other Places. 
 How comfortable therefore is it to ob- 
 ferve, when he requires us to walk in the 
 Light, his Meaning is, that we mould 
 walk in Chrift Jefus, as St. Paul * fpeaks : 
 He here teftifies alfo that Chrift is full of 
 Grace and Truth ; both which Words 
 (Grace and Truth) he alfo makes ufe of in 
 other Places. Firft, he not only ufes the 
 Word Truth, but divers ways of Speaking 
 here and there agreeable to it -, as, -f to do 
 
 Truth ; 
 
 * c/. ii. 6. 
 
 t John iii. 21. i John i. 6.
 
 ^tfall the Holy Scriptures. 221 
 
 Truth ; * to be of the Truth ; -f- to walk in 
 the Truth j J in Spirit and in Truth ; and, 
 || there is no Truth in him. And of the 
 Devil he faith ; ** He abode not in the 
 Truth. Nor does he feldom ufe the Words 
 true, trufyy whofe proper Signification ap- 
 pears from the Word AJ0ff, Truth, and 
 from Forms of Speech of the fame na- 
 ture. The Senfe therefore of the Holy 
 Spirit being known, when it fays, that 
 Chrift, full of Grace and Truth, dwells in 
 them, we mall be the lefs likely to miftake 
 it in other Places. But if we confider all 
 thefe Places together, we mall be the more 
 fully convinc'd, that the Word Truth is us'd 
 by St. John in a far more fublime and il- 
 luftrious Senfe, than ever it was ufed by 
 Heathen Authors, or by us now in com- 
 mon Converfation, where it ufes almoft 
 only to be taken for the Matter of our In- 
 tellect Contrary to which, 'tis eafy to 
 fee what an Efteem St. John had for this 
 Word; lince he was taught from the 
 Mouth of his Lord and Mafter, that He 
 himfelf was the Truth. This is an Exam- 
 ple, that the Beginning of St. John's Gof- 
 pel may ferve as a Key, whereby to inter- 
 pret his other Writings. If therefore 
 any one would apply thefe, or any other 
 of St. John's Expreffions, for the clearer 
 
 Know- 
 
 * i John iii. 19. f z John 4. 3 John 3. 
 
 J John iv. 24. J| i John i. 8. chap. ii. 4. 
 
 ** Jobn viii. 44,
 
 222 Chrift the Sum and Subftanct 
 
 Knowledge of the other Writings of 
 New Teftament, or of Mofes and the Pro- 
 phets, he would thereby be greatly en- 
 lightned in the true Senfe of the Divine 
 Word j to which End our preceding Se- 
 cond and Third Meditations might admi- 
 nifter fome Affiftance. But to our fore- 
 going Meditations, enlarged now beyond 
 what we firft intended, we here put a full 
 flop ; leaving it to the pious Reader to 
 think farther on thefe Things, with a due 
 Reverence to the Divine Word ; and to 
 take an occafion from thence fo to meditate 
 on other Places of the Holy Scriptures, 
 that he may learn to know Chrift, not fu- 
 perficially, but fubftantially and favingly, 
 to be the Sum and Subftance of the Holy 
 Scriptures ; and may thereby underftand 
 that what T^ertulllan affirms of the Writ- 
 ings of Mofes, Lib. III. againft Marcion, 
 may be truly faid of all Scripture; All 
 things in them, fays he, fpeak of Chrift^ 
 and through Chriji they all Jpeak. 
 
 " God grant the Spirit of Grace and 
 " Wifdom to all thofe who fearch the 
 * c Scriptures out of Love to their Saviour 
 " and Redeemer, fo to uic their Teftimony 
 " concerning Him, that they may come to 
 ** Him, and obtain Life in Him. 
 
 SECT;
 
 of all the Holy Scriptures. 223 
 SECT. 
 
 JP'hat bejides this Inftance^ more at 
 large explained^ may farther con- 
 duce to the Knowledge of Chrift, 
 *as the Sum and Subftance of the 
 iHoly Scriptures. 
 
 If H E Specimen hitherto given, and fo 
 largely expounded, fhould not only in- 
 ftru cl you how Chrift may be fought for 
 in all the Holy Scriptures, as the Sum and 
 Sufy'lance of them 5 but (hould alfo ferve 
 to teach you, that you ought before all 
 Things to be certainly inform'd concern- 
 ing the Excellency of his Perfon, and of 
 bis Office, from the Foundation of Holy 
 Writ. But yet, for your farther Inftruc- 
 tion, 1 fhall add a few Things more con- 
 cerning the threefold Office of Chrift. 
 
 Fir ft therefore, as to what belongs to 
 the Office of Cbrift y you muft carefully 
 attend to this, That Jefus Chrift is that 
 Great Pt 'ophet fent by God into this World, 
 openly to declare his Counfel and Will to 
 Men : anet therefore you ought to receive 
 Him as, your only Mafterand Teacher, to 
 believe limply, and without any Contra- 
 djcTion, all that He fays i and to be fo 
 firmly peri r waded of this, that all his 
 Words and ,AtiQas may be to you a Rule 
 
 and
 
 224 Chrift the Sum and Subftance 
 
 and Pattern of Faith and Manners. No 
 Man hath feen God at any time -, the only 
 begotten Son, which is in the Bofom of the 
 Father, He hath declared Him *. 
 
 If you lay not this for a Foundation, 
 and will not bend your Mind to it, that 
 like an humble and obedient Difciple you 
 may adhere to this great Teacher, and be- 
 lieve from your Heart, and pradtife alfo 
 whatfoever He himfelf fpdke, or com- 
 manded to be declared to you by thofe of 
 whom He faid, He that heareth you, hear- 
 eth me -, and he that defpijeth you, defpifeth 
 me -J- 5 all the Pains you take in feeking 
 Chrift in the Scriptures, is in vain. On 
 the contrary, if you lay this in your Soul 
 for a firm and immoveable Foundation, 
 He himfelf, whom you acknowledge to be 
 your Mafter and Teacher, will take you 
 into his School, and under his Difcipline 
 you will foon grow up, and advance for- 
 ward, and become a good Proficient : For 
 this Caufe, the Father cried out to us from 
 Heaven, fbis is my beloved Son in whom I 
 am well pleafed, Hear ye Him J. Obferve 
 therefore diligently, what Chrift himfelf 
 hath faid ; || My Dotfrine is not mine, but 
 his that fent me. If any Man will do his 
 Will, he Jhall know of the Doffrine, whe- 
 ther it be of God, or whether I fpeak of 
 
 my 
 
 * Join i.'iS. f Luke*. i6. 
 
 Matt. xvii. $. || John vii. 16, 17,
 
 ef all the Holy Scriptures. 225 
 
 my felf. Here then we are not to obey 
 either Father or Mother, or any other 
 Perfon more than Chrift ; but we muft 
 do whatfoever Things He faith to us, and 
 prefer his Command before the Authority 
 of all Men ; tho' we mould fee it necefla- 
 ry to lofe all we have, and even Life itfelf^ 
 for this Caufe. Thus Cbrift's Prophetick 
 Office ought not to be to you a bare Spe- 
 culation, but it mould draw you and your 
 whole Mind unto Chrift, that you may 
 deliver your felf entirely into his Hands, 
 and become his faithful Apprentice and 
 Scholar, and do or omit nothing, either in- 
 wardly or outwardly, but what is fuitable 
 to his Prefcript. For this is He of whom 
 Mofes prophefied j * the Lord thy God 
 will raife up unto thee a Prophet from the 
 midft of thee, of thy Brethren, like unto 
 me, unto Him ye Jh all hearken. 
 
 That you fo receive Chrift as that great 
 Teacher and Prophet given by God, is 
 indeed the Foundation j but you are to be 
 conducted farther than this, viz. to the 
 Knowledge of Him as the only Mediator 
 between God and Men -j- ; who not only 
 inftructs you concerning the Divine Ef- 
 fence and Will, but who is himfelf the 
 Author of eternal Salvation to thofe that 
 obey Him ; wherefore He is alfo named 
 by God, f a Priejl for ever after the Or- 
 Q der 
 
 * Deut. xviii. 15, f i Tim, ii. J< Heb, vil. 17, 21.
 
 226 CbriJ} the Sum and Subftanct 
 
 der ofMelchifedeck. And this is the prin- 
 cipal Reafon why it fo much concerns you 
 to learn to know CbriJ} in the Holy Scrip- 
 tures, becauie you cannot come to God any 
 other way j and all your Safety and Hap- 
 pinefs depends upon Him alone, and upon 
 no other whatfoever. In Him you are to 
 acknowledge and contemplate the Length 
 and Breadth, the Depth and Height, of 
 the great Work of Man's Redemption. Of 
 Him Mofes, the Prophets, and the Pfalmf, 
 the Evangelifts and ApojUes, teftify with 
 one friendly Confent. All the Sacrifices 
 of the old Covenant do refer as types to 
 this Lamb of God, who prelented Himfelf 
 to be ilain and facrificed for the Sins of 
 the whole World. 
 
 In this you find how remarkable a Sig- 
 nification the Profovangelium (or the Pri- 
 mitive Gofpel)given unto Man mParadife 
 had, * and why it was fo often repeated j 
 our Forefathers built Altars, and facrifi- 
 cing upon them, proclaimed the Lord 
 whom they invoked. In this, the genuine 
 Signification of God's Covenant with Abra- 
 ham is difclofed to you ; and you will un- 
 derftand, that from that Covenant you 
 ought to feek the true Foundation of right- 
 ly knowing in what the Old and NewTe- 
 tament properly coniifts. In this, Mount 
 Moriah, with all thofe Things which were 
 
 done 
 
 * Gen. iii. 15.
 
 of all the Holy Scriptures. 2 27 
 
 done Upon" it, will be rightly underftood 
 by you. In the Hiitory of Ijhmael and 
 Ifaac, Efau and Jacob, Jofeph and his 
 Brethren, you will difcover the Argument 
 of the Old and New Teftafnent, and fome 
 Epitome of all Ecclefiaflical Hiftory. So 
 you will ftill more rejoice, that Jofeph was 
 at laft made known to his Brethren. 
 
 The Egyptian Slavery will reprefent to 
 you your own miferable Condition j the 
 leading the Children of Ifrael through the 
 Red Sea, your Redemption by the Blood 
 of Chrijl ; the journeying through the 
 Wildernefs, the Days of your own Pilgri- 
 mage. Then you will find the true Paf- 
 chat Lamb, and will perceive in your 
 Heart the Potts fprinkled with his Blood. 
 The Tabernacle, the firft aad fecond Tem- 
 ple, and all their Statutes, Laws, Sanctifi- 
 cations, and Purifications, will be reveal- 
 ed to you in the Word that was made 
 Flejh, and tewum, dwelt, or pitch'd his 
 Tabernacle among us, and in us. How 
 greatly did David rejoice, when perceiv- 
 ing * the fpiritual Meaning of the xiv^ 
 Chapter of Leviticus, he looked upon him 
 felf as a fpiritual Leper, cleanfed by the 
 Sacrifice of Chrift, and iprinkled with the 
 HyiTop of the Gofpel ! Thus you will 
 know the true Jojkua, leading the People 
 of God to their Reft. Thus you will learn 
 Qj> to 
 
 * Pfafm li. 8.
 
 228 Chrijt the Sum and Subftance 
 
 to underftand, from the true Senfe of the 
 Spirit, the manifold Conflicts of the Chil- 
 dren of Ifrael with the Canaanites j and 
 that Samjbn, and other Deliverers given 
 them by God, were types of Chrift. In 
 this alfo you will more deeply confider 
 David and his Calamities, and the King- 
 dom of David and Solomon, not only ac- 
 cording to their external Hiftory, but alfo 
 according to their myftical Signification in 
 reference to Chrift ; and you will likewife 
 read the PJalms of David with greater Be- 
 nefit. You will confider the Babylo?zifo 
 Captivity, and the Deliverance from it, 
 after a long Space of Time, as a Type alfo. 
 Here you will know, that all the Writers 
 who came after Mofes t drew from Him, 
 as from a Fountain j and therefore you'll 
 have iufficient Reafons to read Him dili- 
 gently and attentively, before all the other 
 Scriptures of the Old Teftament, and to 
 weigh accurately all his Words ; and the 
 JLpiftle to the Hebrews will be helpful 
 to you for a right Interpretation of the 
 Books of Mofes. But in all the Holy Writ- 
 ings, you will find the Fall of the firft 
 Man, and his Reftitution by Chrift, fet 
 .before you in almoft innumerable Types 
 and Figures. Nay, if you truly believe in 
 Je/us Chrift, and in Him fhall turn your 
 felf unto the Lord God, the Veil of Mofes 
 (hall be taken away from your Heart, and 
 
 you
 
 of all the Holy Scriptures. 229 
 
 you (hall with open Face, beholding, as in 
 a Glafs, the Glory of the Lord, be tranf- 
 formed into the fame Image from Glory to 
 Glory ', even as by the Spirit of the Lord *. 
 This Knowledge will lead you ftill far- 
 ther, and will teach you, that Cbrift is 
 not only your Prophet and Prieft, but your 
 King alfo : For He has a Royal Priefthood, 
 according to the Order of Melchifedeck. 
 Then you will perceive, with the Fathers 
 of the Church, what Depths of Knowledge 
 lie hid in the fhort Defcription of the 
 Priefthood of Melchifedeck -f . David in 
 Spirit beheld them J : St. Paul, from the 
 Power of the Holy Spirit in the New 
 Teftament, ftill more clearly difclofes 
 them in his Epiftle to the Hebrews ||. But 
 the Revelation of our Lord Jefus thrift, 
 reprefents to us the moft clearly of all, 
 this Royal Priejlhood, and gives us a Key 
 to all the Books of the Old and New Tef- 
 tament ; fo that you may clearly difcern, 
 as in a Picture, the Kingdom of the Lord y 
 and of his Anoint ed- y the Manner and Na- 
 ture of its Government, Statutes, and 
 Judgments ; the glorious Splendor of this 
 Kingdom ; the heavenly Council j the fe- 
 cret Ways of God j the Harmony of the 
 Kingdom of Grace and Glory ; the Diver- 
 lity of Inhabitants ; their Suftentation, De- 
 
 * 2 Cor. iii. 18. t Gr- xiv. 1820. 
 
 $ Pjalm ex. |] Heb. vii.
 
 23 Chrift the Sum and Subjt^nce 
 
 fence, and at laft their Glorification. 
 There you will rightly learn to diftinguifh 
 between the twofold State of Cbriji, that 
 of his Exinanitton, and that of his Exal- 
 tation ; and you, as well in that, as in this, 
 will find great Confolation. Then you 
 will not perplex the Words of the Pro- 
 phets, nor wreft them to your own pre- 
 eonceiv'd Opinions ; but all being placed 
 in their proper Order, you will neither 
 derogate from the Glory of your Saviour, 
 nor from his Exinanition that went before 
 it. Then you will be able to diftinguim 
 the Times rightly, and in that Diftinction 
 you will plainly fee, how friendly and 
 fweetly the whole Choir of the Prophets 
 confpire together. If your Faith be found- 
 ed in the Knowledge of the Propbetick 
 Office of Cbrijiy if it be ftrengthned by 
 the Knowledge of his Prieftly Office, it will 
 certainly be eftablifhed and perfected by 
 the Knowledge of this Royal Priejlhood of 
 Melchifedecky as in which there is com- 
 prehended the Glory of our Lord Jefus 
 Cbrijl. 
 
 John Arndius, in his Evangelical Poftill, 
 Sermon IV. on the firft Sunday in Advent, 
 comprehends the Teftimonies of the Pro- 
 pbets concerning the Regal Dignity of 
 Chrift in this manner : " It is altogether 
 " fit that the King and Lord of Glory, 
 " whom all the Angels of God adore, at 
 
 " whofe
 
 of all the Holy Scriptures. 231 
 
 ct whofe Name every Knee bows itfelf, of 
 " Things in Heaven, and Things on Earth, 
 " and Things under the Earth, mould 
 " command his Trumpets, Tabrets, Pre- 
 " centors and Proclaimers, to precede his 
 " Advent. David played with his Pfal- 
 " tery and Harp before Him, danced be- 
 <( fore Him, as he did before the Ark of 
 " the Covenant, and before the Mercy- 
 " feat. Ifaiah and 'Joel were two of his 
 " mighty Trumpets : Ifaiab fays, Chap. 
 " xl. 9 1 1 . Say unto the Cities of Ju- 
 " daby Behold your God. Behold, the Lord 
 " God will come with a Jlrong Hand (or, 
 " againft the Strong) and his Arm foall 
 " rule for him : Moldy his Reward is with 
 " him, and his Work before him. Hejhall 
 " feed his Flock like a Shepherd : Hejhall 
 " gather the Lambs with (or into) his Arm, 
 " and carry them in his Bofom, and Jh all 
 " gently lead thofe that are with young, 
 " And, * Go through, go through the 
 " Gates ; prepare you the Way of the 
 " People. Caft up, cajl up the High- 
 " way : gather out the Stones, lift up a 
 " Standard jor the People. Behold, the 
 " Lord hath proclaimed unto the End of the 
 " World, Say ye to the Daughter of Zion, 
 ** behold thy Salvation comet h ; behold, his 
 " Reward is with Him, and his Work be- 
 " fore Him. And they jhall call them, The 
 Q_4 " holy 
 
 * Ij'a. Ixii. ic iz.
 
 332 Chrift the Sum and Subftance 
 
 " holy People, 'the Redeemed of the Lord : 
 " And thou Jhalt be called. Sought out, a 
 " City not forjaken. Joel has the firft 
 " Pentecoftal Sermon upon the new Fefti- 
 " val of the Evangelical Pentecoji. Jere- 
 11 miah, with his trembling Voice from 
 <c his continual weeping, was a Trumpe- 
 " ter of the Lord, and faid, * O the Hope 
 *' of Ifrael, the Saviour thereof in time of 
 " Trouble ! And, ,f Heal me, O Lord, 
 " and I Jhall be healed ; fave me, and I 
 " Jhall be Caved : for Thou art my Praife. 
 Cf J This ts his Name whereby he Jhall be 
 " called, The Lord our Right eoufnefs. 
 * Ezekiel, with his wonderful Chariot, 
 " was, as it were, an Equeftrial Leader 
 <c to the Lord. Daniel's Timbrel de- 
 c< clares, that the Mefliah' would come 
 under the Empire of the Romans. Ho- 
 fe fea was a Woer for the Lord, for he 
 fays -, I will betroth thee unto me for 
 ever ; yea, I will betroth thee unto me 
 " in Right eoufnefs, and in Judgment, and 
 " in loving Kindnefs, and in Mercies. \\ I 
 " will even betroth thee unto me in Faith- 
 < fulnefs, and thou Jhalt know the Lord, 
 " (or, that thou mayjl know the Lord.) 
 " Jonas was a Sign and a Type of the 
 cc MeJJiah in the Belly of the Whale. Mi- 
 " cab and Haggai were Harbingers, to 
 
 " provide 
 
 5* Jer. xiv. 8. f Chap. xvii. 14. 
 
 $ Jtr. xxiii. 6. |j Hof. ii. 19, 20. 
 
 <e 
 
 "
 
 of all the Holy Scriptures. 233 
 
 provide Lodgings for this King : for the 
 <c one names Bethlehem, and prepares Him 
 " Entertainment there ; the other calls 
 " Him, The Dejire of all Nations. Ze- 
 " chariah and Malachi were Proclaimers 
 " of Him : for the firft cries, * Sing and 
 " rejoice, O Daughter of Zion -, jhout, O 
 " D aught er of Jerujalem; behold, thy King 
 * c comet h unto thee : The other cries, "j-.Zfe- 
 (c hold, I will fend my MeJJ'enger, and he 
 t{ Jhall prepare the Way before me. Amos, 
 " Obadiah, Nahum, Habakkuk, Zephaniah t 
 " were Precentors to the Lord, as their 
 " Prophecies teftify. Amos fays, J The 
 " Lord will roar from Zion, and utter his 
 " Voice from Jerufalem : Obadiah, \\ Upon. 
 <c Mount Zion Jhall be Deliverance, (or, 
 " they that efcape -,) and there Jhall be Ho- 
 c< linej's, (or, it Jhall be holy.) Nahum, 
 cc *# fffo Lord i s good, a ftrong Hold (or, 
 <e Strength) in the Day of Trouble, and He 
 <e knoiveth them that truft in Him. But 
 ct with an overrunning Flood he will make 
 <e an utter End of the Place thereof, and 
 < Darknefs Jhall purfue his Enemies. Ha- 
 " bakkuk, -f-j- The Vifion is yet for an ap- 
 ? pointed Time, but at the End it Jhall 
 " fpeak, and not lie. Zephaniah, %% Sing, 
 " O Daughter of Zion ; Jhout, O Ifrael ; 
 
 " be 
 
 * Zecb. ii. 10. f Mai. iii. i. ^ Amos i- 2 
 
 17. 
 
 ii. 3. 43 Z^. fli. 14, 17-
 
 234 Cbrift the Sum and Subftance 
 
 " be glad, and rejoice with all the Heart, 
 <c O Daughter of Jerufalem. he Lord 
 " bath taken away thy Judgments, he hath 
 <e caft out thine Enemy : fhe King of If- 
 " rael, even the Lord, is in the midft of 
 " thee : thou Jhalt not fee Evil any more. 
 " In that Day it jhall be faid to Jerufa- 
 " km, Fear thou not ; and to Zion t Let not 
 " thine Hands bejlack. 'The Lord thy God 
 " in the midft of thee is Mighty : he will 
 " fave, he will rejoice over thee with Joy : 
 " He will reft in his Love, he will joy over 
 " thee with Singing. And thefe all pre- 
 <c ceeded His moft welcome Advent, as 
 " Princes (and great Lords) ufually walk 
 " before their King. 
 
 SECT. LX1V. 
 
 TChat a diligent Confederation of the 
 Names and Appellations c/"Chrift, 
 affords alfo great InftruEiion. 
 
 YOU will make no fmall Progrefs in 
 the Knowledge of Chrift, if you attend to 
 the various Names by which He is diftin- 
 guifhed in the Holy Scriptures > for which 
 Purpofe you find them here collected to- 
 gether in fome Order. He is called then, 
 
 According to his Divine Nature, 
 
 I. Jefus. Luk. ii. 21. ch. 1.31. Matt. i.2i. 
 
 Arndius
 
 of all the Holy Scriptures. 235 
 
 Arndius faith, The whole Gofpel is com- 
 prehended in the Name Jefus : For the 
 Gofpel is not to be meafured and judg'd 
 of from a multitude of Words, but by 
 its Value. And as Pearls are found in 
 the Sea, fo in the vail Sea of the Sacred 
 Scriptures, tne moft noble Pearl is the 
 holy Name Jefus.. ... ^^ 
 
 2. Jefus Chrift, the fame yefterday, to day, 
 and for ever. Heb. xiii. 8. ch. i. 12. 
 
 3. Jebova, the Lord, the Lord of Hofls. 
 Ifa. liv. 5. 
 
 4. The Lord our Righteoufnefs. Jer.xxiii.6. 
 
 5. The Lord who fpoke with Abraham, 
 Gen. xviii. I, 13, 17. 
 
 6. God and Man, wreuling with Jacob y 
 and in whom Jacob faw God with his 
 Eyes. Gen. xxxii. 25,29,3 1. Hof. xii.5. 
 
 7. He that appeared and dwelt in the Bum, 
 whofe Good-will and Bleffing was to 
 have come upon the Head of Jofeph. 
 Exod. iii. 2. Deut. xxxiii. 16. 
 
 8. The Prefence of the Lord. Exod. 
 xxxiii. 14. 
 
 9. God. John i. i. 2 Tim. iii. 16. 
 
 10. The Great God. Tit. ii. 13. 
 
 11. God overall, bleffed for ever. Rom. 
 ix. 5. 
 
 12. God who is in the Heavens. Pf. cxv.g. 
 
 13. The true God and Eternal Life. I 
 John v. 20. 
 
 14. He
 
 236 Chrift the Sum and Subftance 
 
 14. He that is called, the God of the whole 
 Earth. Ifa. liv. 5. 
 
 15. The mighty God. Ifa. ix. 6. 
 
 1 6. The everlafting Father. Ifa. ix. 6. 
 
 17. A Man next to God, (EngHJh Tran- 
 flation, His Fellow.) Zech. xiii. 7. Matt. 
 xxvi. 31. 
 
 1 8. A Worker, or one brought up with 
 Him. Prov. viii. 30, 31. 
 
 19. God's own Son. Rom. viii. 32. 
 
 20. God's dear Son, rlos 7** dyw< rim. Col. 
 i. 13. or the beloved Son, in whom the 
 Father is well pleafed. Matt. iii. 17. 
 Jedidiah. 2 Sam. xii. 25. 
 
 21. The only begotten Son of God, full of 
 Grace and Truth. John i. 14. 
 
 22. The Son, who is in the Bofom of the 
 Father. John i. 18. 
 
 23. The Son of the moil high and living 
 God. John ix. 35. Matt.xvi. 16. Mark 
 v. 7. 
 
 24. God's holy Child Jtfus. AcTs iv. 27. 
 
 25. The Son. John iii. 35,36. Pfal. ii. 12. 
 i John ii. 22, 23. Heb. i. 8. 
 
 26. The Son of the Father. 2 John 3. 
 
 27. The Word of God. Rev. i. 2. ch. xix. 
 13. The Word of the Lord. Pfalm 
 xxxiii. 6. 
 
 28. The Word. John i. i. 
 
 29. The Day-fpring from on High, 'AMT^ 
 eg tM*f. Luke i. 78. 
 
 30. The
 
 of all the Holy Scriptures. 237 
 
 30. The Brightnefs of his Glory, and the 
 exprefs Image of his Perfon. Heb. i. 3. 
 
 31. The Image of the invifible God. Col. 
 i. ic. 
 
 32. The Ruler, wnofe Goings-forth have 
 been from of old, from everlafting. Mi- 
 
 TT^ 
 
 cah v. 2. 
 
 33. The Beginning of the Creation of 
 God. Rev. iii. 14. 
 
 34. The Firft-born of every Creature. 
 Col.i. 15. 
 
 35. The Firft-begotten, whom all the 
 Angels of God worfhip. Heb. i. 6. 
 
 36. The Angel, in whom is the Name of 
 the Lord. Exod. xxiii. ? i. 
 
 37. The God of Glory. A6ts vii. 2. 
 
 38. The Lord of Glory, i Cor. ii. 8. 
 
 39. The Lord at the right Hand of God* 
 Pfalm ex. 5. 
 
 40. Our Lord and our God. John xx. 28. 
 
 41. The Lord from Heaven, i Cor. xv. 47. 
 
 42. The Lord, whom all Angels, and all 
 Creatures do worfhip. Pfalm xcvii. 7. 
 Heb. i. 6. Rev. v. 13. 
 
 43. God, whofe Throne is for ever and 
 ever. Pfalm xlv. 7. Heb. L 8, 9. 
 
 44. God, who laid the Foundation of the 
 Earth, and the Heavens are the Work 
 of his Hands. Pfalm cii. 25. Heb. i. 
 19, ii. Col. i. 16, 17. 
 
 45. Who is, before Abraham was. John 
 viii, 58. 
 
 46. Wif-
 
 238 Chrift the Sum and Subflanee 
 
 46. Wifdom, which the Lord poffefled in 
 the Beginning of his Way. Prov. viii. 
 2225. 
 
 47. The Lord of the Sabbath. Matt. xli. 
 8. Mark ii. 28. 
 
 48. The Lord of David. Pfalm e*. i. 
 Matt. xxii. 43. 
 
 49. The Holy of Holies, the Holy One of 
 IJraeL Dan. ix. 24. Ifa. IiV. 5. John 
 xvii. 19. 1 John ii. 20. 
 
 50. The Alpha and Omega, the, Firft and 
 the Laft. Rev. i. n. Ifa. xli. 4. ch.. 
 xliv. 6. ch. xlviii. 12; 
 
 5-1. Who is, and who was, and who is to-. 
 come. . Rev. i. 4. 
 
 The Hebrew Divine Names affigned to 
 Chrift in the Holy Scriptures, have a fm- 
 gular Emphafis > and give a moft effectual 
 Teftimony to his Divine Nature and M<r- 
 
 The chief of which are as follows: 
 
 ( 
 
 ^N The Almighty God. Gen. xvii. i. Ifa. 
 
 ix. 6. 
 rh& or 071*7** God, to be worfhipped, 
 
 Pfalm xlv. 6, 7. (Heb. i. 8.) Pf. xlvii. 6. 
 
 Pf. Ixviii. 1 8, 19. (Ephef.iv. 8.) 
 ltlt n^H* The Lord God of Hofts, 
 
 Ifa. viii. 13. (i Pet. ii. 8.) Ifa. liv. 5. 
 The Higheft. Pfalm xlvii. 3. 
 
 rrnx IPX nrw or rrn> "it^N He that 
 
 (hall
 
 of all the Holy Scriptures. 239 
 
 (hall be, who is to come. Exocl. iii. 14. 
 Rev. i. i-8. 
 
 The Glorious God. Pfalm Ixviii. ,5,19. 
 The effential, fubfifting God. Exod 
 xvii. 2. Numb.xiv. 22. (i Cor. x. 9.) Ifa. 
 vi.i. (Joh. xii.4i.)Ifa. viii. 13, 14. (Luke 
 ii.34. i Pet. ii.8.)Ifa. xlv.2i 2 3. (Rom. 
 xiv. u.) Jer. xxiii. 6. chap, xxxiii. 16. 
 The fupreme Being. 
 
 God, Self-fufficient, or Omnipotent. 
 Gen. xvii. i. ch. xxviii. 3. ch. xxxv. 1 1. 
 Exod. vi. 3. 
 
 01* God, the Proteftor of all 'Things. 
 Gen. xviii. 27, 30. Judg. vi. 15. 
 
 The Lord, the Governour, my 
 Lord. Pfalm ex. i. (Matt. xxii. 44,45.) 
 The Lord of the whole 
 Earth. Pfalm xcvii. 5. 
 
 The Lord .of Lords. Pfalm 
 
 cxxxvi. 3. 
 
 ^Dy God with us. Ifa. vii. 14. ch.viii. 
 8, 10. (Matt. i. 23.) This Name is af- 
 figned to Chrift) in the Hebrrw, with A 
 fingular Emphafis. 
 
 The Angel, JJ#T Ifatft, the Captain 
 and great Ambaflador, to whom the 
 Holy Scriptures afcribe Divine Proper- 
 ties. Exod. xlviii. 16. Hof.xii. 4. Where- 
 fore He is alfo called, 
 
 ^D The Angel of the Lord. Gen. 
 xlviii. 1 6. Exod. iii. 2. (where He is af- 
 terwards, in Verfes 4, 6, 7, call'd mn>) 
 Zach. xii. 8. And,
 
 240 Cbrift the Sum and Subjlance 
 
 The Angel (or Meflenger) 
 of the Covenant. Mai. iii. i. 
 
 The Names which atteft the true Huma* 
 nity of Chrift. 
 
 1. The Man Cbrift Jefus. i Tim. ii. c. 
 Heb. ii. 6. 
 
 2. The Son of Man. Pfalm viii. 4. Heb* 
 ii. 6. Matt. xvi. 13. A&svii. 56. Rev.i* 
 13. ch. xiv. 14. 
 
 3. The one Man. Rom. v. 15. 
 
 4. The Heavenly Man. i Cor. xv. 49; 
 
 5. Fairer than the Children of Men. Pfl 
 xlv. 2. 
 
 6. The Second Man. i Cor. xv: 47. 
 
 7. The laft Adam, i Cor. xv. 45* 
 
 8. The Seed of the Woman* Gen. iii. 15. 
 Gal. iv. 4. 
 
 g. The Seed of Abraham. Gal. iii. 1 6. 
 i o. The Seed of I/a a c. Gen. xxvi. 4. 
 1 1. The Seed of Jacob. Gen. xxviii. 14. 
 
 12. A Star out of Jacob. Numb.xxiv. 
 
 13. The Lion of the Tribe of jW<z 
 
 v - 5- 
 
 14. He that {hall grow up as a tender 
 
 Plant, and as a Root out of a dry 
 Ground. Ifa. liii. 2. 
 
 15. A Root of Jc/e, which (hall ftand 
 for an Enfign of the People, to Him 
 (hall the Gen files feek. Ifa. xi. 10. 
 
 1 6. The
 
 of all the Holy Scriptures. 241 
 
 i-6. The Root of the Offspring of David* 
 Rev. xxii. 16. 
 
 17. A Rod out of the Root of Jejfc. Ifa. 
 xi. i. 
 
 1 8. The Root of David. Rev. v. 5. 
 
 19. The Son of David. Matt. xxii. 42. 
 
 20. The Beloved and Well-beloved of 
 If at ah. Ifa. v. I. 
 
 21. The Fruit of the Body of David* 
 Pfalm cxxxii. u. 
 
 22. A Righteous Branch unto David* 
 Jer. xxiii. 5. ch. xxxiii. 15. 
 
 23. The Firft-born Son of Mary. Luke 
 ii. 7. Matt. i. 25. 
 
 24. The blefled Fruit of the Womb of 
 Mary. Luke i. 42. 
 
 25. The Holy Thing which was born of 
 Mary. Luke i. 35. Dan. ix. 24. 
 
 26. A Child born to us, a Son given to us* 
 Ifa. ix. 6. 
 
 27. A Man-Child. Rev. xii. 5. 
 
 28. A Child. Ifa. vii. 16. 
 
 29. A Man. Gen. iv. I. ch. xxxii. 24, 
 Judg. xiii, 10, ii. Jer. xxxi. 22. Dan.x* 
 5. Zechar. i. 8, 10, n. ch. vi. 12. ch* 
 xiii. 7. Ezek. ix. 2, ii* ch. x. 2,6,7. 
 ch. xl. 3, 5. ch. xliii. 6. AcT:s ii. 22. eh. 
 xvii. 31* 
 
 30. Our Brother. Heb. ii. Ii, 12. 
 
 31. The Firft-born among many Brethren* 
 Rom. viii. 29. 
 
 R 32, Go<?&
 
 242 Chrift the Sum and Subftance 
 
 32. God's Servant, the Branch, the Man 
 whofe Name is the Branch, who (hall 
 grow up out of his Place. Zech. iii. 8. 
 ch. vi. 12. 
 
 33' 3 e f us f Nazareth. Mark 1.24. ch.x. 
 47. ch. xiv. 67. and xvi. 6. 
 
 34. A Nazarene. Matt. ii. 23. 
 
 35. A Corn of Wheat. John xii. 24. 
 
 36. A Plant of Renown. Ezek. xxxiv.29. 
 
 37. The true Vine. John xv. i. 
 
 38. The Olive Tree. Rom. xi. 17,24. 
 
 39. The Apple Tree among the Trees of 
 the Wood. Cant. ii. 3. 
 
 }o. Flem. John i. 14. Ephef. v. 30. 
 I. A Servant. Ifa. Iii. 13. 
 
 42. God's Righteous Servant. Ifa. liii. 1 1. 
 
 43. A Sign which mall be fpoken againft. 
 Luke ii. 34. 
 
 44. A Reproach and Contempt of Men. 
 Pfalm xxii. 7. 
 
 45. A Worm, and no Man. Pfalm xxii. 6. 
 
 46. The Holy One Ton of God, who 
 was not fuffered to fee Corruption. 
 Pfalm xvi. 10. Ads ii. 27. Mark i. 24. 
 
 47. The Firft-fruits of them that flept. 
 j Cor. xv. 20. 
 
 The Names which teflify the Prophetick 
 Office of Chrift. 
 
 1. TheM^z.f,thatis, the Anointed. Jo. 1.41. 
 
 2, The Prophet. John vi. 14. 
 
 A 3- The
 
 of all the Holy Scriptures. 243 
 
 3. The great Prophet that was to come 
 into the World. Deut. xviii. 15, 18. 
 Adts iii. 22. Luke vii. 16. 
 
 4. The Angel of the Covenant. Mai. iii, i. 
 
 5. The Eled: of God. Ifa. xlii. i. 
 
 6. The Apoftle. Heb. iii. i. 
 
 7. The Sent from God. John viii. 42. 
 Matt. xv. 24. Ifa. IxL i, 2. 
 
 8. He that was to come, *t%/Jti&. 
 
 9. Wifdom. Matt. xi. 19. 
 
 10. Wonderful, Counfellor. Ifa. ix. 6. 
 
 1 1. He that is Holy and True, and hath 
 the Key of David. Rev. iii. 7. 
 
 12. A Teacher come from God. John iii. 2. 
 
 13. Rabbi, Rabboni, (which is to fay, be- 
 ing interpreted, Majier) John i. 38. ch. 
 XX. 1 6. Matt, xxiii. 10. 
 
 14. Our Comforter. Ifa. li. 12. 
 
 15. The One Shepherd. Ezek. xxxiv. 23. 
 
 1 6. The Shepherd, making us lie down in 
 green Paftures. Pfalm xxiii. 1,2. Ezek. 
 xxxiv. 14. 
 
 17. The Shepherd, and Bifhop of our 
 Souls, i Pet. ii. 25. 
 
 1 8. The Chief Shepherd, i Pet. v. 4. 
 
 19. The Door of the Sheep-fold. Joh. x. 9. 
 
 20. The faithful Witnefs. Rev. i. 5. 
 
 21. Faithful and true. Rev. xix. n. 
 
 22. The Author and Finimer of our Faith. 
 Heb. xii. 2. 
 
 23. A Minifter of the Circumcifion. Rom. 
 xv. 8. 
 
 R a 24. The
 
 244 Chrift the Sum and Subftance 
 
 24. The Servant of God to raife up the 
 Tribes of Jacob, and to reftore the Pre- 
 ferved of Ifrael. Ifai. xlix. 6. 
 
 25. The Defire of all Nations. Hag. ii. 7. 
 
 26. The Way. John xiv. 6. 
 
 27. The Truth. John xiv. 6. 
 
 28. The Sower. Matt. xiiL 3, 18, 37. 
 Mark iv. 3, 14. Luke viii. 5. 
 
 29. The Day-ftar. 2 Pet. i. 19. 
 
 30. Light. John iii. 19. 
 
 31. Our Light. Ifa. Ix. i. 
 
 32. A great Light. Ifa. ix. 2. 
 
 33. A Light to lighten the Gentiles. Luke 
 . ii. 32. Ifa. xlix. 6. 
 
 34. The Light of Men. John i. 4. 
 
 35. The true Light, which lighteth every 
 Man that cometh into the World. John 
 1.9. 
 
 36. The Light of the World. John viii. 12. 
 
 37. The Glory of the Lord arifen upon us. 
 Ifa. Ix. i. Eph. v. 14. 
 
 38. The Sun of Righteoufnefs. Mai. iv. 2. 
 
 39. The Sun of the People of Ifrael. Ifa. 
 Ix. 20. Rev. xxi. 23. 
 
 40. The Foundation of the Church, i Cor. 
 iii. ii. Matt. xvi. 18. 
 
 41. A Stone laid in Z/0/z for a Foundation, 
 a tried Stone, a precious Corner-Stone, 
 a fure Foundation. Ifa. xxviii. 16. 
 
 42. A Stone of Stumbling and Rock of Of- 
 fence, i Pet. ii. 8. Ifa. viii. 14. 
 
 43. The
 
 of all the Holy Scriptures. 245 
 
 43. The Stone which the Builders refufed, 
 made the Head of the Corner. Pfalm 
 cxviii. 22. Matt. xxi. 42. Eph. ii. 20. 
 
 44. The Fall and riling again of many in 
 Ifrael. Luke ii. 34. 
 
 45. The Amen^ (pN 'nStf) the God of 
 Amen, or Truth. Rev. iii. 14. Ifa.lxv. 16. 
 
 The Names which declare the Prieftly 
 Office of Chrift. 
 
 1. The High Prieft of our Profeffion. 
 Heb. iii. i. 
 
 2. The High Prieft for ever, after the Or- 
 der of Melchifedeck. Pfal. ex. 4. Heb. 
 vi. 20. 
 
 3. A merciful and faithful High Prieft in 
 Things pertaining to God. Heb.ii. 17. 
 
 4. The one Mediator between God and 
 Men. i Tim. ii. 5. 
 
 5. The High Prieft, who hath obtain'd a 
 more excellent Miniftry. Heb. viii. 6. 
 
 6. A Surety of a better Teftament. Heb. 
 vii. 22. 
 
 7. A Covenant of the People. Ifa. xlii. 6. 
 
 8. The Fore-runner Jefus. Heb. vi. 20. * 
 
 9. A Minifter of the Sanctuary, and of the 
 true Tabernacle. Heb, viii. 2. 
 
 jo. An Advocate with the Father, i John" 
 
 ii. i. 
 11. Our Salvation. Gen. xlix. 8. Exod* 
 
 xv. 2. i Sam. ii. i. Job xiii. 16. Pfalm 
 R 3 xxvii.
 
 246 Chr ift the Sum and Subftance 
 
 xxvii. i. Pf. xl. 1 6. 1. 23. Ixv. 5. Ixvii. 
 3. Ixx. 4. Ixxi. 15. xcvi. 2. xcviii. 2, 3. 
 cxviii. 14. cxix. 81, 123, 166, 174. Ifa. 
 xii. 2. xlv. 8. xlvi. 13. Hi. 10. Ixi. 10. 
 Ixii. i, ii. Hab. iii. 18. Luke iii. 6. the 
 Salvation of God, (7* wrnejiov TO 0g?.) 
 18. The Rock of our Salvation. 2 Sam. 
 xxii. 2, 3. Pfalmxviii. 2. 
 
 13. The Fountain of Salvation. Ifa. xii. 3. 
 
 14. A Fountain opened to preferve from 
 Sin, and from Uncleannefs. Zech. xiii. i. 
 
 15. The Horn of our Salvation. 2 Sam. 
 xxii. 3. Pf. xviii. 2. Luke i. 69. 
 
 1 6. The Rock of our Salvation. Pf. xcv. i. 
 
 17. The Salvation of the Daughter of Zion. 
 Ifa. Ixii. 1 1. 
 
 1 8. The Saviour. Pfalm xvii. 7. Ifa. xix. 
 20. xlv. 15, 21. Zeph. iii. 17. Luke ii. 
 ii. Acts v. 31. Phil. iii. 20. 2 Pet. i. i. 
 ii. 20. iii. 2. 
 
 19. Our Saviour. Pf. cvi. 21. Ifa. xliii. 
 3, ii. xlix. 26. IxiiL 8. Ezek. xi. 16. 
 Luke i. 47. 2 Tim. i. 10. Tit. i. 4. 11.13. 
 iii. 6. 
 
 20. The Saviour of the World, i Jo. iv. 14. 
 2i. The Saviour of his Body, the Church. 
 
 Eph. v. 23. 
 
 22. The Captain of Salvation, made per- 
 fect through Sufferings. Heb. ii. 10. 
 
 23. A Deliverer. Matt. i. 21. 
 
 24. The Afflifted, whofe Afflidion God 
 doth not defpife, nor abhor. Pf. xxii. 24. 
 
 25. Our
 
 of all the Holy Scriptures. 247 
 
 25. Our beft Friend, John xv, 13 15. 
 
 26. The Righteous, by his Knowledge juf- 
 tifying many, and bearing their Iniquity. 
 Ifa. liii. 1 1. 
 
 27. The good Shepherd that giveth his 
 Life for the Sheep. John x. n. 
 
 28. The great Shepherd, brought again 
 from the Dead, through the Blood of 
 the cverlafting Covenant. Heb. xiii. 20. 
 
 29. The true Redeemer, or near Kinfman, 
 who redeems his poor Brethren. Levit. 
 xxv. 2 5, &c. Compare Ruth.iii. 12. iv. i, 
 &c. Gen. xlviii. 16. 
 
 30. He that hath Mercy on us. Ifa.xlix. 10. 
 
 3 1. Our Redeemer. Job xix. 25. Ifa.liv.5. 
 
 32. Chrift crucified, i Cor. i. 23, 24. ch. 
 ii. 2. Mark xvi. 6. 
 
 33. An Altar. Heb. xiii. 10. Ifa. Ix. 7. 
 
 34. An Offering, and a Sacrifice to God, 
 for a fweet-fmelling Savour. Ephef. v. 
 2. Gen. viii. 20, 21. 
 
 35. The Gift of God. John iv* 10. 
 
 36. The Lamb of God which taketh away 
 the Sins of the World. John i. 29. 
 
 37. The Lamb without Spot and Blemifh, 
 by whofe precious Blood we are redeem- 
 ed, i Pet. i. 19. 
 
 38. The Lamb flam. Rev. v. 12. (In the 
 Revelation Chrift is called the Lamb 
 twenty nine times.) 
 
 39. The PafToverfacrificedforus. I Cor.v.7. 
 
 40. Made a Curfe for us. Gal. iii. 13. 
 
 R 4 41. Our
 
 248 Cbrift the Sum and Subftance 
 
 41. Our Peace. Ephef. ii. 14. 
 
 42. The Phyfician, Matt. ix. 12. Exod.xv. 
 26. 
 
 43. The Plague of Death, and Deftru&ion 
 of the Grave. Hof.xiii. 14. 
 
 44. Life/ John i. 14. ch. xi. 25. xiv. 6. 
 
 45. Eternal Life, I John i. 2. ch. v. 20. 
 
 46. The Tree of Life. Rev. 11.7. ch.xxii.i4. 
 
 47. The Bread of Life. John vi. 48. 
 
 . 48. The Bread of God which came down 
 from Heaven, and giveth Life unto the 
 World. John vi. 33. 
 
 *, 49- The fpiritual Rock of which the If- 
 raelites drank, i Cor. x. 4. 
 
 50, The Body, of which the Ceremonies 
 and Figures of the Old Teftament were 
 but Shadows. Col. ii. 17. 
 
 5 1, The End of the Law. Rom. X. 4. 
 
 The Names which declare the Regal 
 Office of Cbrift. 
 
 - 
 
 1, The Lord's Chrift. Luke ii. 26. ch, 
 ix. 20. 
 
 2, The Lord's Anointed. Pfalm ii. 2. i 
 Sam, ii, 10. 
 
 3. A King. John xviii. 37. 
 
 4. The King's Son. Pfalm Ixxii. i, Matt. 
 sxii. 2, 
 
 j, A great King above all Gods. Pf.xcv.3. 
 6, The Prince of the Kings of the Earth, 
 Rev. i. 5. 
 
 7; The
 
 of all the Holy Scriptures. 249 
 
 7. The Lamb, who is Lord of Lords, 
 and King of Kings. Rev.xvii. 14. ch. 
 xix. 1 6. 
 
 8. God's Firft-born, higher than the Kings 
 of the Earth. Pfalm Ixxxix. 27. 
 
 9. The King of Righteoufnefs, and King 
 of Peace. Heb. vii. 2. 
 
 10. The King of Glory. Pfalm xxiv. 8. 
 
 1 1. The King of IfraeL John i. 49. 
 
 12. He that reigns over the Houfe of Ja- 
 cob for ever. Luke i. 33. 
 
 13. He that is born King of the Jews. 
 Matt. ii. 2. 
 
 14. The King fet upon God's holy Hill of 
 Sion t Pfalm ii. 6. 
 
 15. King David. Hof. iii. . Jer. XXX. 9. 
 
 1 6. The King of whom David iings. Pf. 
 xlv. Pf. xlvii. Pf. xciii. Pf. xciv. to Pf. 
 c. and cxlv. 
 
 17. The Horn of David. Pf. cxxxii. 17. 
 
 1 8. The King of the Daughter of Zion. 
 Zech. ix. 9. 
 
 19. God and King over all the Earth. Pf. 
 xlvii. 2, 9. 
 
 20. Lord of all. Acts x. 36. 
 
 2 1. The Lord of all, rich unto all that call 
 upon him. Rom. X. 12. 
 
 22. A Governour, that (hall rule his Peo- 
 ple IfraeL Matt. ii. 6. Mic. v. 2. 
 
 23. Chrift or Meffiah the Prince. Dan. ix. 
 25. Ifa. Iv. 4. Matt. ii. 6. 
 
 24. The Prince of Life. Ads iii. 15. 
 
 25. A
 
 250 Chrifl the Sum and Subftance 
 
 25. A Leader and Commander to the Peo- 
 ple. Ifa. Iv. 4. 
 
 26. Captain or Prince of the Hoft of the 
 Lord. Jofh. v. 14. (who is called Je- 
 hova the Lord) Jom. vi. 2. 
 
 27. One Shepherd, David, who was to be 
 their King and Prince. Ezek. xxxiv. 
 23, 24. ch. xxxvii. 24. 
 
 28. Lord of the Dead and Living. Rom. 
 xiv. 9. 
 
 29. The Lord ftrong and mighty, the Lord 
 mighty in Battle. Pfalm xxiv. 8. 
 
 30. The Lamb that is worthy to receive 
 Power, and Riches, and Wifdom, and 
 Strength, and Honour, and Glory, and 
 Blemng. Rev. v. 12. * 
 
 31. The Bleffed, who comes in the Name 
 of the Lord. Pf. cxviii. 26. Ixxii. 18. 
 Matt. xxi. 9. 
 
 32. A Sceptre that (hall rife out of Ifrael. 
 Numb. xxiv. 17. 
 
 33. The Head over all Things. Eph. i. 22. 
 
 34. The Heir of all Things. Heb. i. 2. 
 
 35. The Bridegroom. Matt. xxv. i. Ifa. 
 lxii.4,5. 
 
 36. Arm of the Lord. Ifa. li. 9. liii. i. 
 
 37. The Keeper of Ifrael. Pfalm cxxi. 4. 
 (Gen. xlviii. 16. Exod. xxxiii. 2.) 
 
 38. The Confolation of Ifrael. Luke ii. 25. 
 
 39. The Glory of the People Ifrael. Ifa; 
 Ix. 19. Luke ii. 32. 
 
 40. The Portion of Jacob. Jer. x. 16. 
 
 41. The
 
 of all tie Holy Scriptures. 251 
 
 41. The King having Salvation. Zech.ix.p. 
 
 42. Mighty to fave. Ifa. Ixiii. i. 
 
 43: A Nobleman that went into a far 
 Country, to receive for himfelf a King- 
 dom. Luke xix. 12. 
 
 44. The Husband, to whom the Church 
 as a chafte Virgin is efpoufed. 2 Cor. 
 xi. 2. Pf. xlv. 10,12,15, 1 6. Ifa. liv. j.- 
 
 45. A Strength, a Strength to the Nee- 
 dy. Ifa. xii. 2. xxv. 4. xlix. 5. Jer. 
 xvi. 19- 
 
 46. A ftronger Man. (Lukexi. 22.) 
 
 47. TZerulbabel Zech. iv. 6, 7, 9, 10. 
 Hag. ii. 3, 5, 22, 24. 
 
 48. The Hope of Glory. Col. i. 27. i 
 Tim. i. i. 
 
 49. The moft Mighty. Pf. xlv. 3. Ifa.ix.6. 
 
 50. Sbilob. Gen. xlix. 10. 
 
 51. He that liveth. Rev. i. 18. 
 
 52. A Man of War, or the moft warlike. 
 Exod. xv. 3. 
 
 53. He that treadeth the Wine-prefs 
 alone. Ifa. Ixiii. 2,3. 
 
 54. He judgeth among the Gods. Pfalm 
 Ixxxii. i. 
 
 t 55. The Judge of Quick and Dead. A&s 
 x. 42. 
 
 56. The Judge of all the World. Gen. 
 xviii. 25* 
 
 57. A tall Cedar, cropt off from the Top 
 of young Twigs, and planted in the 
 
 Moun-
 
 252 Chrift the Sum and Subftance 
 
 Mountain of the Height of Ifrael. 
 
 Ezek. x vii. 2 2, 24. Compare Cant. v. 15. 
 ' 58. A great Mountain. Dan. ii. 35. 
 59. A Stone cut out without Hands. Dan. 
 
 ii. 34. 
 i5o. A Light of the City of the new Je- 
 
 rufdlem. Rev. xxi. 23. 
 <5i. Chrift is all, and in all. Col. iii. 1 1 . 
 
 .The Names by which the Bridegroom is 
 diftinguiflied by the Bride, in the Song 
 of Solomon, are very delightful : For 
 He is there called, 
 
 <52. The King. Chap. i. 12. iii. 9, ii.' 
 
 63. The Beloved, the Well-beloved. 
 Chap. i. 13,14. ii. 3,8, 9>io> i 5 17. 
 iv. 16. v. 2,4, 5,6,8,9,10,16. vi. 1,2. 
 vii. 10,11,13. viii. 5, 14. 
 
 64. Whom my Soul loveth. Chap. i. 7. 
 iii. 1^2,3. 
 
 65. A Bundle of Myrrh. Chap. i. 13. 
 
 66. A Clufter of Camphire. Chap. i. 14. 
 
 67. Fair and pleafant. Chap. i. 16. 
 
 68. The Rofe of Sharon. Chap. ii. i. 
 
 69. Who feedeth among the Lilies. 
 Chap. ii. 1 6. vi. 2. 
 
 70. Solomon. Chap. iii. 7. viii. 11,12. 
 
 71. King Solomon. Chap. iii. 9, n. 
 
 72. White and ruddy. Chap. v. 10. 
 
 73. The Chiefeft among ten thoufand. 
 Chap. v. 10. Compare Dan. vii. 10. 
 
 74. My Brother. Chap. viii. i. 
 
 HI-
 
 of all the Holy Scriptures. 253 
 
 HITHERTO we have fomewhat 
 copioufly enumerated the Names attribut- 
 ed to our Lord Jefus Chrift, in the Holy 
 Scriptures j to which any one will be able 
 to add, at his pieafure, if more occur. I 
 contend not about the Order in which thefe 
 Names ought to be ranked. It is enough 
 that we have the Names themfelves ; the 
 Order in which they ought to be placed, 
 ferves only to render our intended Medi- 
 tation upon them the more eafy : fo that 
 the more prudent Perfons, will even thus, 
 in the prefent Recital, find Food and Nou- 
 rifhment to their Souls : For by what 
 Name foever Chrift is fpecified in the 
 Scriptures, this Thing He truly is in efFect. 
 But in order to our Difcovery of Cbrift in 
 the Holy Scriptures, a diligent marking 
 of the Characters whereby his Fore-run- 
 ners and Types are diftinguifhed, doth alfo 
 conduce j which the bleffed John Arndius 
 hath thus fweetly compris'd, in his Evan- 
 gelical Poftilly in his Firft Sermon on the 
 Third Sunday in Advent. " All the Fore- 
 runners and Types of the Mejfiah y faith 
 he, until St. John, had their proper and 
 peculiar Characters ; as Abraham for 
 Circumcifion j Ifaac for his Blefling ; 
 Jacob for his divine Conflict with an 
 Angel j JoJ'eph for his Chaftity and his 
 Glory j MoJ'es for his mining Vifage and 
 
 " fecret 
 
 <c 
 
 (C
 
 254 Cbrift the Sum and Subftance 
 
 cc fecret Converfe with God y (as a Man 
 fpeaketh unto his Friend ;) Aaron for 
 <c his Priefthood and Sacrifices ; Jojhua 
 cc for his Victory obtained over the five 
 " Kings, whilft the Sun flood flill in the 
 <{ midlt of Heaven ; Gideon for his war- 
 " like Mind and his mighty Shout, (the 
 " Sword of the Lord and of Gideon) and 
 " blowing of the Trumpets ; Samfon for 
 <e his bodily Strength; Samuel for his 
 c< wonderful Call, the Lord calling him 
 three feveral times ; David for his Vic- 
 tory over Goliah, his Harp, his Afflic- 
 < tion and Perfecution ; Solomon for his 
 <c Wifdom and Riches ; Jthojbapbat for 
 a wonderful Victory without joining 
 Battle ; Elijah for his going up into 
 Heaven j Elijha for the double Spirit of 
 Elijah^ and for his Miracles ; Hezekiah 
 for his Prayers, through which the Hoft 
 " of the Affyriam was deftroyed by an 
 " Angel, and the Sun went back; Jojiah 
 " for his Piety, beginning to feek the Lord 
 " at eight Years old ; Ifaiah for his pow- 
 " erful Speaking ; Jeremiah for his Tears 
 " and Lamentations ; Ezekiel for his Vi- 
 " fion of the fpiritual Chariot and Tem- 
 " pie ; Daniel for his Revelation of 
 " Things future, and for his Deliverance 
 " out of the Lion's Den ; Hofea for his 
 ts Love to the Jews ; Joel for predicting 
 " the EfFufion of the Holy Ghoft on the
 
 of all the Holy Scriptures. 255 
 
 w Day of Pentecoft ; Amos for his Shep- 
 " herd's Staff; Obadiah for his Sermon 
 <e againft the proud Jews -, Jonah for the 
 " Whale ; Micab for his Prophecy con- 
 " cerning Bethlehem ; Nabum for his Ser- 
 " mon concerning the Deliverance of the 
 <e Jews from their Captivity ; Habakkuk 
 " for his Confolatory Sermon, concerning 
 " the Righteouihefs of Faith ; the Jufl 
 <( Jhall live by Faith. Zephaniah for his 
 <e Prophecy of the Kingdom of Cbrift ; 
 <e Haggai for his Confolation of all Na- 
 " tions, which is Chrifl j Zechariah for 
 <( the Chariots going about to and fro 
 through the Earth, that is, the Word of 
 God-, and Malachi, for his Prophecy 
 concerning the Angel of the Covenant, 
 " and the Angel who prepares the way of 
 " the Lord, viz. John the Baptijl, whofe 
 c< Criterion was, a Voice crying in the Wil- 
 " dernefs. 
 
 SECT. LXV. 
 
 'That 'tis not fufficient for us to know 
 all thefe 'Things 0/*Chrift, but that 
 bejides this Knowledge^ there isjlill 
 more required of us. 
 
 BUT you are not to be content with 
 bufying your felf to replenifh your Un- 
 
 derftanding 
 
 cc 
 
 cc
 
 256 Chrijl the Sum and Sub/lance 
 
 derftanding with thofe Things, which the 
 Scriptures teach you concerning Chrijl ; 
 but you muft rather feek Chrift with the 
 moft inward Defire of your Mind, and 
 with the moft paflionate Love. Many 
 Perfons think they know all thefe Things 
 well enough, and have ventured to write 
 whole Books concerning them, who never- 
 thelefs have not found Chrijt in reality, 
 nor made any Approaches to Him. The 
 Pharifees thought they had eternal Life 
 in the Scriptures, and therefore they ac- 
 quiefc'd in the Search of them *. This 
 Pharifaical Opinion ftill obtains too much; 
 but Chrijl teftifies, that Lije is to be had 
 not in the Scriptures, but in Himfelf ' : that 
 the Scriptures teftify of Him, and that 
 this Teftimony is to be received, and that 
 we muft come unto him, that we may 
 have Life, John v. 40. (And you will not 
 come unto me that ye might have Life) 
 YOU do well in taking heed to the Scrip- 
 tures, (which are a moft fur e Word of Pro- 
 phecy) as unto a Light that Jhinetb in a 
 dark Place -f- ; but you ought not to ac- 
 quiefce in this, but to afpire farther, that 
 the Day may dawn, and the Day-ftar arife 
 in your Heart. 'Tis a glorious Thing to 
 find' Chrijl in the Scriptures, but ftill more 
 glorious to find Him in your Heart -, and 
 tp know, what is the Riches of the Glory 
 
 tf 
 
 * John v. 39. f 2 Pet. i. 19.
 
 of all the Holy Scriptures. 257 
 
 of this Myftery, which is Cbrift in us, the 
 Hope of Glory * ; and what it is, to be 
 Jlrengthned 'with Might by his Spirit in the 
 inward Man, and to have Chriji dwell in 
 our Heart by Faith, and to be rooted and 
 grounded in Love )-. If we perceive Chriji 
 in us, and our felves in Chriji, then we 
 find Cbrift truly, and according to the Di- 
 vine Will ; nor does any one find Chrift 
 truly in the Scriptures, unlefs he alfo find 
 Him in his own Heart. Since learned 
 Men are, for the moft part, contented 
 with remembring the written Teftimonies 
 concerning Chrift, or being able to turn 
 to them in the Scriptures, they don't con- 
 fider that Chriji ought to be fought and 
 found in the Scriptures in a more fublime 
 and excellent manner. But St. Peter in- 
 ftrudts us how Chriji ought to be fought 
 for there j J Of which Salvation (of thoje 
 that believe in Chrift) the Prophets have 
 inquired, and fearched diligently, who pro- 
 phefied of the Grace that Jhould come unto 
 you, Jearching what, or what manner of 
 Time the Spirit of Chriji, which was in 
 them, didjignify, when it tejliffd before- 
 hand the Sufferings of Chrift, and the Glo- 
 ry that Jhould follow, &c. What is it that 
 St. Peter would hereby fignify ? even that 
 we ought carefully to regard the Spirit of 
 Chrift in the Men and Servants of God in 
 S the 
 
 * Col. i. 27, f Epb. iii. 16,17. $ i Pet. i. 10,1 1.
 
 258 Chrift the Sum and Sub/lance 
 
 the Old Teftament ; for that the Spirit of 
 Chrift did truly dwell in them, that the 
 Prophets themfelves knew that this Spirit 
 was in them ; and not only fo, but that 
 they like wife knew, that this Spirit did 
 foretel the Coming of Chrift, or the Re- 
 deemer and Saviour of all Mankind ; con- 
 cerning which they were fo far from he- 
 fitating, that, taking it for an undoubted 
 Truth, they bent their Minds only to the 
 Search and Inquiry of thefe three Things: 
 
 1. The bringing of Salvation to Men 
 through Chrift : for they well knew that 
 his Kingdom was not of this World^ and 
 that Jie was to deliver us from Darknefs 
 and eternal Mifery, to which we were 
 liable by the Fall, and was to tranflate us 
 into the Light and the Salvation of God. 
 
 2. The Time of his Coming ; which not 
 only the Prophecies chereof from the Be- 
 ginning, but the very Spirit of Chrift in 
 them foretels, as * Daniel^ in the firft 
 Place, labour'd after a more accurate 
 Knowledge of the appointed 'Time of his 
 Coming. 3. The Nature of the Time of 
 the Me/jiah, or what fort of Time that of 
 the New Teftament was to be : wherein 
 the Prerogative of that was placed, before 
 the Time of the Old Teftament. There- 
 fore, fmce this is the truly fpiritual, myf- 
 tical, and ancient Way of feeking and 
 
 tracing 
 
 * Chap. u. 2, 3..
 
 of all the Holy Scriptures. 259 
 
 tracing out Chrift, commended by the Ho- 
 ly Spirit, 'tis requifite that we mould 
 rightly underftand, and enter upon the 
 fame Order and Method : But this ought 
 to be done through the fame Spirit ; that 
 is, we mufl be made Partakers of the Spi- 
 rit of Chrift, as St. Paul teftifies, fpeak- 
 ing of this Spirit j We having the fame 
 Spirit of Faith *. And, If any Man have 
 not the Spirit of Chrift, he is none of bis~\; 
 For if Chrift be thus in us, then we un- 
 derftand the Myjlery which hath been hid 
 from Ages, but now is made manifeft to his 
 Saints J. For this Myftery, as St. Paul 
 here adds, || is %&&{ ** *t"*> Chrift in us t 
 the Hope of Glory. But if the fame Spirit 
 which was in them be in us, one Glory 
 of the Lord is feen in another, and the 
 fame Image of Chrift is difcerned in all 
 and every one of us. O bleffed Contem- 
 plation ! Would to God we might thus, 
 with a fedate Mind, behold Chrift in all 
 others, and that we our felves may be 
 found a clear and lucid Mirror of Him. 
 
 82 SECT. 
 
 I Rom. viii 
 Vcr. 27. 
 
 * 2 Cor. iv. 13. t Rom. viii. 9.
 
 260 Chrijl the Sum and Subftance 
 
 SECT. LXV1. 
 
 In what 77jings, and efpecially in what 
 manner-) Chrift myftical is to be 
 fought. 
 
 IN this Order you will learn to know 
 Chrijl myftical) that is, Chrift in his Mem- 
 bers ; and likewife in this Senfe you will 
 find, what the Epiftle to the Hebrews fays 
 to be true ; * J e ju* Cbrift the fame yejler- 
 day, to day, and for ever. Where the 
 Spirit of Chrift was, there alfo were his 
 Sufferings ; where his Sufferings were, there 
 alfo was the Hope of Glory, which was to 
 follow his Sufferings j as St. Peter teftifies 
 in the Place juft now cited. Therefore as 
 Chrijl from the very Beginning was dealt 
 with or treated in his Members, fo in the 
 fame Way is He to be inquired after in all 
 the Holy Scriptures, not only as He is the 
 Head) and in his proper Perfon, but alfo as 
 he has animated all his Members by his Spi- 
 rit, dwelt in themjiffered, and overcome the 
 World. For if Chrijl ought to be known ac- 
 cording to hisFulnefs, 'tis neceiTary that He 
 be known alfo in his Members, as in whom 
 He alone is T mvi* ^ c* -ma, all Things, 
 and in all. And without doubt, 'twas 
 this our Saviour would teach his Difciples 
 
 after 
 
 * Heb. xlii. 8.
 
 of all the Holy Scriptures. 261 
 
 after his Refurredtion, when He faid, 
 Ought not drift to have Jiiffered theft 
 Things, and to enter into his Glory ? And 
 upon the fame Foundation, thofe who per- 
 fecuted the Lord, were guilty of all the 
 righteous Blood that was Jhed upon the 
 Earth, from the Blood of righteous Abel *. 
 But as every Thing appears more plain 
 from its Oppojite ; fo in the Scriptures, 
 when you (hall have learn'd to know Chrijl 
 myjiical, or Chriji in his Members, you 
 will eafily perceive a perpetual Oppoiition, 
 and will difcover the Spirit of Antichrift, 
 not only in Cain, but alfo in his Succef- 
 fors without number; how this Oppo- 
 iition remains conftant and perpetual to 
 the End : and thus the Truth of the Holy 
 Scriptures is confirmed by the Hillory of 
 all Times, as well as by daily Experience. 
 But this Oppofition is not only obferved 
 in Perfons, and their contrary Qualities, 
 but extends itfelf much farther. For 
 whatfoever is attributed to Chrift, or is 
 faid of Him on one Side, the fame is af- 
 figned by the/other Side to the whole An- 
 tichriftian Congregation, by way of Oppo- 
 fition ; forafmuch as Satan is in all Things 
 the Ape, or Imitator of God. . Therefore 
 if this Oppofition throughout the facred 
 Scriptures be well obferv'd,Chr.i/l * s here- 
 by th,e better known in them, and the Ap- 
 S 3 plication 
 
 3$. ^
 
 262 Chrift the Sum and Sub fiance 
 
 plication of the divine falutary Word is 
 made the more eafy. Thus in the Houfe 
 of Abraham, we behold Ifaac, a type of 
 Chrift y and the oppofite to him, IJhmael ; 
 in the Houfe of IJ'aac, Jacob, and his op- 
 pofite Efau ; in the Houfe of Jacob, Jo- 
 feph, and his Oppofites his Brethren, not 
 as yet humbled. As according to the Gof- 
 pel of St. Matthew, * Before him jhall be 
 gathered all Nations, at the laft Day, the 
 Sheep on his right Hand, and the Goats on 
 bis left, or, the ofpojite Side : fo in all the 
 Holy Scriptures the two Parties are always 
 fet in oppofition to one another ; and 
 there is a perpetual Strife between them, 
 to the Day of their final Separation : from 
 which Oppofition, the Nature and Proper- 
 ty of the Church Militant of Chrift is un- 
 derftood, whofe chief Leader and King 
 is Chrift himielf ; for which Reaibn alfo, 
 <when he comes to Judgment, he will be glo- 
 rified in his Saints, and be admired in all 
 them who believe -j*. 
 
 SECT. LXVIL 
 
 The true y and fafeft Way of following 
 and poffejfing Chrift. 
 
 now diligently out of the 
 Scriptures how Chriji as your Saviour 
 
 will 
 
 ; "": tv 
 * C -xxv. 32. t
 
 of all the Holy Scriptures. 263 
 
 will be found by you. He calls thofe to 
 Him, who labour and are heavy laden y and 
 promifes, that He will give them Reft, and 
 that they jhall find Rejl to their Souls *; 
 as being the true Noah, who Jhall comfort 
 us concerning our Work, and Toil of our 
 Hands, becaufe of the Ground which the 
 Lord hath curfed -(-. Whence you may be 
 fully perfwaded, that you will moft cer- 
 tainly find Him, if you acknowledge your 
 Sins, and your Mifery as a grievous Bur- 
 den ; and will carry it to Him with a con- 
 trite Heart, and a true Faith in his moft 
 gracious Promife, and with a fure Confi- 
 dence in his Mediatorial Office. For you 
 will not be deliver'd from this your Load 
 and Burden, unlefs you refolve to take his 
 Toke upon you, and to learn of Him : but 
 not fo (which mull be again obferved) as 
 to receive Him for a Teacher, to replenim 
 your Underftanding and Memory, but for 
 one who requires a Change of the Mind, 
 in Sincerity and Truth. You muft there- 
 fore ftudy to do his Will, and that of his 
 Father, who ferit Him ; for fo you will 
 truly know of his DoStrine, whether it be 
 of God, or whether he fpeaks of Himfelf\. 
 But if his Yoke feems to you to be a heavy 
 Burden, 'tis a fufficient Sign, that you 
 have not yet found Him ; for himfelf tef- 
 tifies, that his Toke is eafy, and his Bur- 
 S 4 den 
 
 * Matt. xi. z8, 29. f Qen. v. 29. Jobnvu. 17.
 
 264 Chrift the Sum and Subftance 
 
 den light * j and therefore it will come to 
 pals, that in bearing his Yoke, you will not 
 always feel Trouble and Heavinefs, but 
 will find Reft to your Soul. And St. John 
 teaches us, -f that his Commandments are not 
 grievous. 
 
 SECT. LXVIII. 
 
 What Courfe is to be taken, when 
 Chrift long fought after^ is not 
 found by thee. 
 
 YOU muft, in fuch Cafe, feek Cbrift 
 with Prayers and with Tears, until fuch 
 Time as you find by Experience, that He 
 is not a Burden, but a Delight to you j for 
 thus you will, as it were, conftrain Him to 
 tarry with you J. You will not obtain 
 this by any natural Qualities, and the 
 Strength of your own Reafon. It is ne- 
 ceffary that that Love, wherewith he hath 
 loved you, and ftill doth love you, {hould 
 be med abroad in your Heart, by the Ho- 
 ly Spirit : For, faith He, if a Man love 
 me, be will keep my Words ||. But his Love 
 is alfo a Light, which kindles in you a 
 Light of reciprocal Love, that what He 
 requires, you will willingly do. The Love 
 of Chrift will change your Mind, and 
 will make you a Partaker of the Mind of 
 
 * Matt. xi. 30. | i Join v. 3. 
 
 Luke xxiv. 29. ji Jobnxw. 23. 

 
 of all the Holy Scripturts. 265 
 
 Chrift, that you may be conformable to 
 Him, and that He may be formed in you. 
 With his Love , He will beftow on you his 
 Spirit alfo j and this Spirit will leaq, you 
 into all Truth, and powerfully incline you 
 unto all Good j fo that for the Time to 
 come it will be repugnant to your Tem- 
 per, to fpeak or do any Thing, whereby 
 you may grieve the Spirit of Chrift. 
 Therefore difmifs the Spirit of Servitude, 
 which makes you forbear Evil, and to do 
 Good, only out of fear of Punijbment j 
 fo far as you fuffer your felf to be deceiv'd 
 and enfnar'd by this Spirit, fo far have 
 you yet been from finding Chrift. For 
 the Spirit of Chrift is not a flavifh, fervile 
 Spirit: for he knoweth the Love of his 
 Father, he delighteth to do his Will, and 
 his Law is within his Heart *. Defire ear- 
 neftly of God the Spirit of Adoption, by 
 which you may cry Abba, Father. By 
 how much the nearer this Cry of Abba, 
 Father, mail approach to the filial Way 
 of Crying, fo much the more will it be 
 converted, as it were, into your very Na- 
 ture ; and the ftridter the Union of your 
 Heart is with that of God, fo as by a per- 
 petual Conjunction, to become as it were 
 one Spirit with Him -f , with fo much the 
 greater Purity have you found Chrift, and 
 have enjoy 'd Him to your Benefit and 
 
 Com- 
 
 * Pfalm jj. 8. t * Cor. vi. 17.
 
 266 Chrift the Sum and Subftance 
 
 Comfort. But if it fhould happen, that 
 remaining in a continual Drinefs of Spirit, 
 you cannot live a Chriftian Life, but un- 
 der great Anxiety of Mind, Fear and Ter- 
 ror, defiring indeed to elevate your Soul 
 to God with a filial Spirit, but perceiving 
 no Strength at all in your felf for the do- 
 ing of this, tho' you deteft Sin at the fame 
 time from the bottom of your Heart: 
 Let not this manner of God's Procedure 
 offend you. A Grain of Wheat feems in- 
 deed to rot, after being caft into the 
 Ground ; but by that means it takes Root, 
 fprings up delightfully, and will bring 
 forth fairer and fweeter Fruit. For you 
 muft not think, that you will ever be able 
 fully and thoroughly to find Chrift, and 
 be a Partaker of Him, without Croffes and 
 Afflictions. All the Holy Scriptures are a 
 Riddle to you, while you are ignorant of 
 the Myflery of the Crojs. This is the Wif- 
 dom of God in a Myjtery, even the hidden 
 Wifdom, 'which God ordained before the 
 World unto our Glory ; which none of the 
 Princes of this World knew ; for had they 
 known it y they 'would not have crucified the 
 Lord of Glory *. This is that which St. 
 Paul iaith ; We preach Chrift crucified,, 
 unto the Jews a Stumbling-block^ and unto 
 the Greeks Foolijhnefs -j- : And which Chrift 
 fays, Bleffed is he ivhofoever Jhall not be of- 
 fended 
 
 * i Cor. ii. 7, 8. f i Cor. i. 2J.
 
 of, all the Holy Scriptures. 267 
 
 fended in me *. Now you do {tumble at 
 that Stumbling-block, (tho' you may not 
 be offended, that Cbrijl was nailed to a 
 Crofs) if you do not deny your felf, and 
 take up your Crcfs daily, and follow Him -f-. 
 The Myjlery of the Crofs is to be learned 
 under the Crofs, otherwife no one under- 
 ftandeth it. If you were to hear or read 
 the literal Account of it for fix hundred 
 Years together, but refufed to bow down 
 your Neck to this Yoke, you will remain 
 as ignorant, infenfible, and unlkilful in it, 
 as you were before. Seek diligently, and 
 fearch through all the Holy Writings, by 
 what Means our Fore-fathers attained to 
 Wifdom, you will not find any who did 
 ever attain it, without taking up his Crofs, 
 if it were only a fincere Renunciation of 
 the World, which is a Crofs bitter enough 
 to Flefti and Blood, fo that a Man more 
 willingly undergoes all outward Calami- 
 ties, than this fort of Crofs. He that in 
 this World loves the Crofs, and not Plea- 
 fure, this Man then fully understands the 
 Mind of Chrift, both with regard to his 
 inward and outward State, and he him- 
 felf hath the Spirit and the Mind of Cbrift; 
 he knows the Poverty of the Life of 
 Chrift, and he walks with Him in the very 
 fame Way. To follow Cbrijl in well do- 
 ing, is a noble Thing ; but to follow Him 
 
 in 
 
 * Matt., si. 6- t Luke " 2 3'
 
 268 Chrift the Sum and Sub/lance 
 
 in Suffering, yea, and that in fuffering rea- 
 dily, is a much more excellent Thing. 
 Not only to endure the Crofs and Afflic- 
 tions, but to love them alfo from the 
 Heart, is a Wifdom which far excels all 
 other Wifdom. You defire to find out 
 the Subftance of the Scripture; but do you 
 defire to know alfo the Subftance of Wif- 
 dom, viz. the Love of the Crofs ? If you 
 are averfe to this, you will perhaps have 
 fome external Knowledge of the other, 
 but you will not relifh, nor partake of it 
 for your Delight and Comfort. Do you 
 not hear, that you cannot become a Dif- 
 ciple of Chrift, unlefs you take up your 
 Crofs daily, and follow Him ? How can 
 you perfwade your felf that you may be 
 able to find Chrift in the Scriptures, tho' 
 you take not the Crofs upon you ? Thro' 
 this Wifdom, which is learned only by Ex- 
 perience, Chrift makes you a Friend of 
 God, and a Prophet *, confers upon you a 
 Roy a I Priefthood )-, makes you a Partaker 
 of the Divine Nature J ; whatfoever you 
 learnt of the Office and Perfon of Jefus 
 Chrift, before you refolved to take his 
 Toke upon you, was without Efficacy and 
 Life in you. Therefore He fays; Take 
 my Toke upon you, and learn of me \\. Ma- 
 ny Perfons complain, that the Scriptures 
 
 are 
 
 * Wifd. vii. 27. f Rev - xx> 6 - 
 
 $ 2 Pet. i. 4. |J Matt. xi. 29.
 
 of all the Holy Scriptures. 269 
 
 are obfcure, and hard to be underftood by 
 them ; for which Reafon they do not wil- 
 lingly read them. But if you inquire into 
 the Caufe of it, you will find the Love of 
 the Crofs is wanting. Many become Di- 
 vines out of Glory , few out of Love to the 
 Crofs. Where there is much of the Crofs t 
 there is much Light ; where there is little 
 of the Crofs, there is much Darknefs, and 
 much Folly. St. Paul fays, God forbid 
 that I Jhould glory ,fave in the Crofs of our 
 Lord Jefus Chrift, by whom the World is 
 crucified unto me y and I unto the World *. 
 And, / am crucified with Chrift -f-. No 
 Man can mew you a furer and fafer Way 
 of finding Chrift effectually in the Scrip- 
 tures, than this is. And if you would 
 embrace all other good Doctrines, but 
 ihould reject this, you would only lay hold 
 of his Shadow, nay, you would take up 
 with a falfe Light > which would be more 
 dangerous to you, than if you had never 
 heard any thing at all of Him. Where- 
 fore, if you would certainly find Chrift in 
 the Scripture, you muft betake your felf 
 unto his Crofs, and you will have your 
 Defire : Take it upon you with Confidence j 
 Fear is a hurtful Delufion of the Fle(h, 
 and deprives one of the greateft Treafure. 
 Apply your felf to Prayers y and contem- 
 plate that infinite and incomprehenfible 
 
 Love, 
 
 * Gal. vi. 14. t Gal- " 2a
 
 270 Chrift the Sum and Subftance 
 
 Love, which mov'd your Saviour to de- 
 liver Himfelf up for you his Enemy, to 
 the moft profound Humiliation, and to 
 the bittereft Sufferings both internal and 
 external. Should not this excite in you a 
 Reciprocation of pure Love, that you 
 Should in like manner abandon and lay 
 down your Life for the Brethren, as he 
 loved you, and laid down his Life for you * ? 
 Believe me, this Mekbiftdech, after your 
 Conflict, will fuddenly refrefh you with 
 Bread and Wine, and will confirm to you 
 a Royal Priefthood, with his moft abun- 
 dant Benediction. This Benediction will 
 penetrate you fo deeply, that after a fhort 
 Fight you will find your felf endued with 
 a Royal and Prieftly Mind. You will find 
 that He lives and reigns in you, who over- 
 came all Things, and that you have an 
 UncJivn proceeding from the Holy One -f-. 
 He will give you Power to overcome all 
 Things-, and to Jit with Him on his Throne, 
 even as He overcame, and is fate down 
 with his Father in his Throne . They 
 like wife who find Chrift in the Scripture, 
 do not find Him in the fame Proportion, 
 OF in the fame Meafure. If you find Him 
 as your Bridegroom, and know that you 
 are his chofen Bride, then indeed you find 
 Him after the beft manner. There is 
 here no fporting with Words; here is Spi~ 
 
 rit 
 
 * 1 John iii. 16. f i John ii. 20. J Rev. iii. 21.
 
 of all the Holy Scriptures. 271 
 
 rit and Life, the Bride is placed on bis 
 right Hand in Gold of Ophir, faith David 
 by the Spirit * Where, in all the Holy 
 Scripture, is this faid of any Angel ? My 
 Dove, my undefiled is but One ; Jhe is the 
 only one of her Mother , Jhe is the choice one 
 of her that bear her, fays Chrift the Bride- 
 groom -)-. This chiefeft Excellence is fi- 
 tuate in the Crofi> Chrift is the bloody 
 Husband, as Zipforah called Mofes in a 
 Type J. 'Tis a great Miftake, to pretend 
 to call your felf the Spoufe of Cbrift, un- 
 lefs you defire from your Heart to be in- 
 wardly and outwardly conformed to Him. 
 And how can you be conformed to Him, 
 without Afflictions and the Crofs ? Con- 
 fider all the Promifes of God throughout 
 the facred Records ; are not they all wrap- 
 ped up in the Myftery of the Crofs ? How 
 therefore can that higheft and mofl noble 
 Degree of divine Favour, to become the 
 Bride of Chrift , be attained without the 
 Crofs? The Brands and Reproaches of 
 the Bridegroom belong to the Bride. Thefe 
 are her moil precious Ornaments. The 
 more ttke one is to the Bridegroom in the 
 Crofs, the more like will he be to Him 
 in Glory. In the Way of the Crofs, Chrift 
 will join, himfelf to you ; He will walk 
 with you, and will open the Scriptures to 
 you 5 fo that you will be ready to fay 
 
 with 
 
 * Pfal. xlv. 9, 10. f Cant. vi. 9. * Bxd. vr- 25-
 
 272 Chrijt the Sum and Subftance 
 
 with the Difciples, Did not our Heart 
 burn within us *. Here you will fing not 
 only the Song of Mofes y but alfo the Song 
 of Songs of your Solomon. Here _/#// thy 
 Stones fje laid 'with fair Colour -s, and thy 
 Foundations with Sapphires ; thy Windows 
 Jhall be made of Agates^ and thy Gates 
 of Carbuncles, and all thy Borders of 
 pleafant Stones -)-. For the New Jeru- 
 falem is built in thee, and the Name of 
 the City of God is written upon thee J. 
 Wherefore I fay unto you again, if you 
 defire to find Chrift in the Scriptures, that 
 you may fatiate your Soul with Him, 
 that your Soul may delight iff elf with Him 
 as with Fatnefs ||, love, love I fay, the 
 Crofs y and renounce the Pleafures of this 
 World : fo you will Jind Chrift in a bet- 
 ter and more excellent manner, than can 
 indeed be promifed to you in Words. 
 
 SECT. LXIX. 
 
 How all this fo difficult a Work 
 ought to be recommended to God 
 by Prayer. 
 
 "O ETERNAL and ever-living God 
 " and Father of our Lord Jefus Chrift t 
 
 " how 
 
 * Luke xxiv. 32. t Ifa. liv. n, 12* 
 
 $ Rev. iii. 12. Ij Ifa, IT. 2.
 
 of all the Holy Scriptures. 273 
 
 tf how manifold and how immenfe is thy 
 " Grace, and the Riches of thy Mercy 
 " and paternal Love to the Children of 
 " Men ? Thou haft decreed from all 
 " Eternity to make known thy infinite 
 <e Love to Mankind in Chrift Jefus : 
 " Therefore thou madeft Man according 
 c< to thy own Image and Likenefs j and 
 <c when Man had loft by his own De- 
 " fault the Glory he received at his Crea- 
 " tion, Thou didft fuccour him accord- 
 " ing to thy eternal Decree, and gaveft 
 " thy only begotten Son, to be a Mediator 
 " between Thee and Man, that Man thro* 
 " Faith in Him might obtain everlafting 
 Life. 
 
 ' And for the fake of this thy Son, 
 " Thou didft draw fo near to Men, as 
 " to reveal thy paternal Will, to fuccour 
 " and affift them in thy Son. With this 
 " Hope, thou didft comfort our firft Pa- 
 " rents, and the Fathers of the old World, 
 " as a Mother comforts her Son ; and 
 " thou madeft a new Covenant with A- 
 " braham, and didft appoint him to be 
 " the Father of all that (hould believe : 
 <c forafmuch as thou didft promife him, 
 <c that in bis Seed all Nations fiould be 
 " bleffed. Thou didft likewife -confirm 
 " this Promife to his Pofterity, ancl madeft 
 " them to be Fore-runners and Types of 
 " the Seed of the Woman, which was 
 T " pro- 

 
 274 Chrift the Sum and Sub fiance 
 
 " promiied from the Beginning. Thou 
 " didft preferve, as the Apple of thine 
 " Eye, that holy Line, out of which 
 ct was to arife the Saviour of all the 
 World -, and Thou didft ftill ftreng- 
 <c then more and more the Faith of af- 
 c< ter-Ages, by the Prophecies of their 
 <c Fore-fathers. Thou didft reftrain thy 
 <c Promifes to one certain People out of 
 " all Nations, to one certain Tribe out 
 " of all Tribes, to one certain Branch 
 * out of all Branches ; and likewife to a 
 " certain and appointed Time, to a cer- 
 <c tain and a chofen Place, and to a cer- 
 " tain Virgin appointed by thy Holy Spi- 
 " rit j that thereby all Occafion might 
 " be taken away from the Enemy and 
 " Adverfary, of rendring thy moft ex- 
 " cellent Promifes doubtful or uncertain. 
 " Moreover, fuch was the good Plea- 
 " fure (lvfox/a) of thy fatherly Love to- 
 " wards us, that thou didjl not only at 
 " fundry 'Times., and in divers Manner s> 
 " fpeak unto our Fathers by the Prophet^ 
 " but didft likewife command thofe 
 " Things that were fpoken, to be com- 
 " mitted to Writing^ that they fhould be 
 " tranfmitted to our Times, and render 
 <c thereby thy Love to us more clear and 
 " illuftrious -, For who could have known 
 " otherwife the Decree of thy Love to 
 " Mankind? But now thou haft every 
 
 " where
 
 C( 
 
 (C 
 
 of all the Holy Scriptures. 275 
 
 " where defcribed the promifed Saviour 
 < in fuch lively Colours j thou haft cfta- 
 blifhed fo perfe(5t an Agreement between 
 the Teftimonies of thy Servants j and 
 thou hail given him before Hand, fuch 
 Signs and Characters in the Word, that 
 < none mould be able to arrogate to him- 
 " fell" this Name ; but that thy only begot- 
 " ten Son might be acknowledged by all, 
 < who place their T'ruji in thy W\ ord j nor 
 " mould any one have Cauie to doubt, 
 " but that he had found Him, of whom 
 " Mofes in the Law and the Prophets have 
 " wrote. For they did fee his Glory r , the 
 " Glory as of the only- begot ten of the Fa- 
 " ther. He himfelf did manifeft his G/0- 
 " ry y not in Words only, but in the full- 
 " nefs of his Grace and c Truth> and in 
 " Works, which none other had ever 
 " done before him j fo that the People 
 " were compelled to fay j when Chrift 
 < cometh, will He do greater 'Things than 
 " this Man hath done ? And that they 
 " now believed in Him, not only for the 
 " Words of thy Holy Prophets, but be- 
 < caufe they themfelves heard him, and 
 <c knew that this was indeed the Chrift, 
 " the Saviour of the Worlds altho' it 
 " was indeed necefTary, that the Scripture 
 " Jbould be fulfilled in Him., that this Stone 
 " JJjouId be re jetted of the Builder^ and fo 
 " be made by Thee the Head of the Cor- 
 T 2 ner.
 
 276 Chrift the Sum and Sub fiance 
 <c ner. For the illuftrious Go/pel of Peace 
 
 ** * 
 
 <l 'was bidden from thoje that pcrijk\ in 
 11 whom the God of this World had blinded 
 tc their Minds ^ viz. in Unbeliever 'j, leaft 
 tc the Light of the Go/pel of the Glory of 
 " Chrift) 'who is thy Image, jlould pine 
 " upon them, 2 Cor. iv. 4. 
 
 " AND, O Eternal, and infinite Love, 
 <c thould not our Bowels burft within us, 
 " when we continually fee how little the 
 " immenfe Riches of thy Love are confi- 
 " der'd, and by how few of us ? For how 
 " very fmall is the Number of thole who 
 " worthily reflecl: with themfelves, that 
 " thou doft, in thy Beloved Son y give thy 
 " felf to Mankind ? How few are there, 
 " who ftrive or are folicitous to know 
 u rightly thy Heart, in which this (QIKAV- 
 cc df6>77i*j Love to Mankind dwells ? How 
 cl few do regard thy having given thy 
 ct Word as a Fountain of Wiidom and 
 c< Source of Life ? That thou haft pla- 
 " ced our greatefl Treafure, and all our 
 ". Salvation, in the Holy Scriptures, as it 
 " were in a {trait Manger, and in their 
 " fwadling Cloaths ? Ought not the one 
 " only Word) that thou haft fpoken, who 
 " art the one moft High Creator of all 
 " Things, the Omnipotent, moft power- 
 " ful and tremendous King, who fitteft 
 " upon thy Throne, God Ruler over all, 
 " and which Word thou haft declared by 
 
 " thy
 
 of all the Holy Scriptures. 277 
 
 " thy Holy Spirit; ought it not to be 
 
 " dearer to us than many thoufands of 
 
 " Gold and Silver? Now thou haft conde- 
 
 fcended to fuch an intercourfe with Men, 
 
 " by thy exceeding great Love to them in 
 
 " thy Son, that thou haft offered them all 
 
 " the Treafures of Wifdom and Knowledge 
 
 " in Him, whom thou haft given to be their 
 
 ct Saviour, and haft referred them to thy 
 
 < c Word y which thou haft caufed to be at 
 
 " large and abundantly declared to them, 
 
 " that by this very Means they may be 
 
 " conducted to thy Chrift, whom by feel- 
 
 " ing after they might find, and in Him 
 
 " might be made Partakers of all thy Glory. 
 
 " O LOR Dj great is our Iniquity and 
 
 " Sin, whereby we have offended thee, by 
 
 *' defpifing thy Word^ even from our In- 
 
 " fancy, efpecially that to this very Day, 
 
 " we have been fo little mindful of the 
 
 " Teftimonies of thy Servants, which are 
 
 " fo to be ufed, that we might come to him, 
 
 " in whom thou haft promijed us Eternal 
 
 " Life. O Lord y it is no fmall Damage 
 
 " that we have received through this 
 
 " Neglect. For hereby, we have alienat- 
 
 " ed our felves from thy moft blefled 
 
 " Communion, into which thou wouldeft 
 
 " have adopted us, if we had ferioufly en- 
 
 " deavoured rightly to find thy Beloved 
 
 " SQJJ in the Holy Scriptures, to cleave 
 
 " unto him with a full Faith, and to u- 
 
 " nite
 
 2y 8 Chr ift the Sum and Subjlance 
 
 " nice ourfeives to Thee continually by 
 <c the fame Faith. But at laft, after hav- 
 " ing been fo long turning over the Scrip- 
 te tures, we find it neceflary to learn, what 
 " is the Scope of them ; and if we knew 
 " it before, 'tis our greater Shame that 
 cc we did not feek it fooner j and if we 
 fought Him, that we did not find Him > 
 and if we found Him in the Letter of 
 the Scripture, that we did not convert 
 it more to our Ufe -, and if we did be- 
 " nefit a little, that we did not make a 
 " greater Progrefs, that we did not {train 
 ct all the Faculties of our Mind, toenflame 
 " our Love of Chrift, and to root that 
 " Love more deeply in our Hearts. Hath 
 " not He promifed, that He will mani- 
 cc feft himfelf to us, if we Love Him, and 
 " keep his Word ? Ah Father, it is pure- 
 " ly our own Fault, that we are not at 
 " all, or indeed not in its full Degree, made 
 " Partakers of this glorious Manifestation 
 " (inVAriffn'S) Art not thou Love itfelf ! and 
 " wouldeft thou not long ago have come 
 " unto us, and even have made thy abode 
 " with us, together with thy beloved Son, in 
 " the moft full Communion of the Confo- 
 " lation of thy Holy Spirit \ O Lord, ac- 
 " cording to the Riches of thy Goodnefs, 
 " and Forbearance, and Gentlenets, wink at 
 " the Times of our Ignorance, or rather of 
 " our Contempt of thy Word, nay, of thySon 
 
 " himfelf,
 
 of all the Holy Scriptures. 279 
 
 ct himfelf, who was given to us by Thee, 
 " to be our Wifdom, and Righteoufnefs, 
 " and Sanctification, and Redemption. We 
 " are amamed of our Folly, and the great 
 " ilothfulnefs of our Hearts. But, O thou, 
 " who makeft us to know this, pardon 
 " us, and for the future deliver us from 
 " itj and contrary wife, kindle thou in us 
 " a Love and Delight in thy Word> open 
 " our Underftanding, that we may find 
 i Chrift in the Scriptures, and incline our 
 < Will to follow him, the Light of the 
 " World, and to walk constantly in that 
 " Light. 
 
 " GRANT, I pray thee, O eternal Love, 
 to this prelent weak and imperfect Tef- 
 <c timony, toward a further Illuftration 
 " of thy Name by the Knowledge of thy 
 " Son y thy paternal Benediction, that it 
 " may bring forth good Fruit in thofe 
 " who read it, and that that Fruit may 
 " endure for ever. Grant, O Lord, that 
 " at length, a due Honour may be given 
 " unto thy Word, and that by Means of 
 " it, the Name of thy Son may be glorifi- 
 " ed throughout the World, that Men may 
 " every where rejoice at thy amazing 
 " Love to Mankind, and every one may 
 " cry loud concerning Thee : Ho^w greatly 
 " doji thou Love thy People \ And let all 
 " Mankind know, that thou hall deliver'd 
 <( all Things into the Hands of thy Son, 
 
 " that
 
 2 8o Chrift the Sum and Subftance y &c. 
 
 " that all may fit down together at his 
 " Feet, and learn from his Wor d , fo that 
 <e it may be faid among the Gentiles, that 
 c< the Lord reigneth, and that He hath 
 cc prepared and eftablifhed his Kingdom 
 " unto the Ends of the Earth, and will 
 " judge the People righteouily. Amen. 
 " Grant this, for the Sake or thy great 
 <e and wonderful Name, which is Holy, 
 " that the Righteous may rejoice in the, 
 cc and give Thee Thanks, and celebrate 
 <{ thy Holinefs, and thy Truth, for ever 
 " and ever. Amen. 
 
 FINIS.
 
 S E RMON 
 
 O N T H E 
 
 RESURRECTION 
 
 O F 
 
 OUR LORD; 
 
 PREACHED ON 
 
 Eafter-Sunday. 
 
 Hie bene refurget in corpore, qui primo re- 
 furrexit in Spiritu. Auguftinus. 
 
 LONDON: 
 
 Printed by JOSEPH DOWNING, in 
 
 Bartholomew-Clofe, near Weft-Smithfield. 
 MDCCXXXI
 
 Jtf 
 
 
 
 
 
 w* V 
 
 H
 
 JOHN xi. 25. 
 
 Jefus faid unto her : I am the 
 RefurreEtion^ and the Life. 
 
 T fliould feem a needlefs Work 
 to do that which is the com- 
 mon bufmefs of Sermons on 
 this Day, viz. to prove the 
 Truth of our Lord'sRefurrec- 
 tion j and, which is the fure confequence 
 of it, the Certainty of ours. It appears 
 fuperfluous to multiply Arguments to 
 confirm an Article of Faith, into which 
 we were all initiated in our Baptifm, 
 which we ftill profefs to believe, which 
 we affirm daily in repeating the Creeds, 
 and which, on the Annual Return of this 
 Seafon, we affemble on purpofe to com- 
 memorate. 
 
 BUT when we confider the Lives of 
 thole who profefs this Truth, who re- 
 ceived the Sacramental Tokens of it in 
 their Baptifm, who repeat it daily in their 
 Creeds, and meet here Annually for the 
 folemn Celebration of it, as a fundamental 
 A 2 Ar-
 
 4 -^SERMON upon^the 
 
 Article of their Faith : when, I fay, we 
 confider the Lives of thefe Profeflbrs, 
 there feems but too much reafon to fuf- 
 pect, that notwithftanding all our Pro- 
 feffions, many among us are not heartily 
 convinced of ir. For after all the elaborate 
 Difcourfes upon this Subject, Where is 
 that indifference for the things of the 
 World? that Spiritual Joy, that Purity, 
 that Heavenly-mindednefs, which the Re- 
 furrection of our Lord mould infpire ? 
 Where is that Self-denial, that Watchful- 
 nefs over our own Hearts, and Attention 
 to the Omniprefence of GOD; j:hat ex- 
 act Juftice in our Dealing, trr-ic warm 
 Benevolence towards all Men ; and in a 
 word, that zealous Preparation againft 
 the Day of Judgment, which an effectual 
 AfTurance of our own Refurrection would 
 certainly oblige us to ? I might ask the 
 greater part, How they would live, if 
 they did not believe any Refurrection ? 
 What alteration would there be in their 
 Manners ? Would they be more addicted 
 to Pleafure, more intent upon their tem- 
 poral Intereft, or lefs careful for the 
 Good of others, if they had never heard 
 the Truths of the Gofpel ? yet they lay 
 claim to the venerable Name of Chrif- 
 tians, and affemble here to celebrate the 
 Triumphs of our Lord's Refurrection. 
 I dare not therefore fay of fuch, that 
 
 they
 
 RefurreEtion of our LORD. 5 
 
 they do not believe it ; but I fear they 
 have not duly thought about it : they 
 are not fufficiently apprized of the won- 
 drous effects and confequences of this 
 great Myftery. It is not enough that we 
 know it by name and by hear-fay. All 
 faving Knowledge is experimental : and 
 it is not fufficient that we know the 
 Hiftory, but we muft alfo feel the Power 
 of our Lord's Refurreftion : not only that 
 He is Rifen, but alfo that he is the Re- 
 furrtklion. As the Sun is Light to him- 
 felf, and the great fource of Day to all the 
 Worlds around him ; fo is our Lord, Re- 
 furrection to himfelf, and the Caufe and 
 Author of Refurrection in all others. 
 
 LEAVING* therefore the Hiftory of 
 our Lord's Rinng from the Dead, as an 
 eftablifhed and acknowledged Truth : and 
 prefuming, I hope not without good 
 Reafon, upon your conftant and open Pro- 
 feffion pf it : I {hall at prefent, confider 
 our Lord as he is the Refurreflion, not 
 only in himfelf, whereby he raifed his 
 own moft holy Humanity, but as He 
 works this great Work in us, being, as 
 I faid, the immediate Caufe and Author 
 of our Refurreftion. This is what he 
 plainly affirms of himfelf in the Text, 
 I am the Refurreaion and the Life j which 
 
 * This SERMON was made 18 Years ago, when 
 Infidelity was not become Epidemical, as it fince 
 feems to be. A 3 St.
 
 6 ^SERMON upon the 
 
 St. Paul clearly explains, i Cor. xv. Since 
 by Man came Death, by Man came alfo 
 the Refurretfion of the Dead : for as in 
 Adam all die, even fo in Chrijl foall all 
 be made alive. 
 
 THIS Refurredtion to be wrought in 
 us by Chriftj is twofold j relating to the 
 two conftituent Parts of Man, the Body, 
 and the Soul: for to thefe two belong 
 two diftinct Refurrections, very different 
 from each other. 
 
 THE firfl Refurrection, that of the 
 Soul I mean, is of a moral and Spiritual 
 Nature: It is the Rifing of the Soul from 
 the Death of Sin, unto the Life of Righ- 
 teoufnefs; States more different, and in- 
 finitely more important, than thofe of 
 natural Life and Death : It is peculiar 
 to the Saints of GOD: It requires our 
 Concurrence with the operations of Grace, 
 to which alone it is to be imputed : and 
 bleffed and holy is he that hath part in this 
 Jirjl Refurrettiorii Rev. xx. 6. 
 
 THE fecond Refurrection, is that of 
 the Body, after our natural Death. It 
 does not take Place till the Day of 
 Judgment : It is common to all Men ; 
 it is neceffary and inevitable ; and is the 
 Effect of the Juftice, rather than of the 
 Grace of Almighty GOD. 
 
 OF both thefe Refurredlions, Jtfus 
 Chrift is the immediate Caufe and Au- 
 
 j - 
 
 thor :
 
 RefurreElion of our LORD. 7 
 
 thor : Of the firft, as he is Saviour of 
 the World ; and of the fecond, as he 
 is the Judge of it ; for it is a Preroga- 
 tive very properly annexed to his Office 
 of univerfal Judge, that he mould, by 
 his own Power, fummon all Mankind to 
 his Tribunal. 
 
 THE Power of this fecond Refurrec- 
 tion from the State of natural Death, 
 ieems to have been principally intended 
 in the literal fenfe of the Text, which 
 was fpoken on the account of Lazarus, 
 whom our Lord was then about to 
 raife from the Dead. / know, faid Mar- 
 tha, that he jhall rife again at the Re- 
 furretfion of the Laft Day. Jefus faid 
 unto her, " / am the Refurreftion and the 
 " Life." I have the Power ofraifingall 
 Men, and therefore I can raife any of 
 them, how, or at what time, I think fit. 
 
 THIS Refurrection from the natural 
 Death, is, I think, commonly well enough 
 underilood in the general. We can all, 
 by a Faith in the Omnipotence of G o D, 
 form fufficient Notions of our being 
 raifed again at the Laft Day with our 
 Bodies: fo that the whole Man, which 
 adted in this Life, may be qualified for 
 the Rewards or Punimments of the 
 next. There is, I fuppofe, little difficulty 
 in conceiving this, feeing the Experience 
 we now have, of the Union of Soul and 
 'A'V" Body,
 
 i < _*\ 
 8 ^SERMON upon the 
 
 Body, may inform us, in a good degree, of 
 what mall come to pafs at the Refurre&ion 
 of the Dead, when they fhall be re-united. 
 BUT the fpiritual Relurre&ion of our 
 Souls in this Life, is a thing lefs thought 
 of, and lefs underftood by the generality 
 of Mankind. This is one of thofe things 
 of God, whereof the natural or animal Man 
 is ignorant. It requires a fpiritual difcern- 
 ment, and'-fdme fpiritual experience for the 
 right apprehending it. The Holy Scrip- 
 tures treat of it very frequently, but no 
 where more largely and clearly than in 
 the fecond LefTon of the Morning Ser- 
 vice for this Day, (Rom. vi.) I fhall read 
 the whole Paflage, only premifing that 
 the Apoftle here treats of the Death to 
 Sin, as well as the Spiritual Rejurreftion : 
 the former being always neceflary to the 
 latter, and fo connected and imply'd in it, 
 that they cannot be eafily considered fe- 
 parately. But hear St. Paul, Know ye 
 not y that fo many of us as were baptized 
 into Jefus Cbriji, were baptized into his 
 Death, i. e. into an Obligation, to be 
 made conformable to it by dying to Sin ? 
 'Therefore we are buried with him by Bap- 
 tifm into Death, that like as Jefus Chrift 
 was raifed up from the Dead, by the Glory 
 of the Pat 'her , even-jo we alfo fhould walk 
 in newnefs of Life. For if we have been 
 planted together in the likenefs of his Death, 
 
 we
 
 Refurre&ion of our LO RD. 9 
 
 we foall be alfo in the likenefs of his Re- 
 furretfion. Knowing this, that our old 
 Man is crucified with him, that the Body 
 of Sin might be dejiroyed, that henceforth 
 we ftould not ferve Sin : for he that is 
 dead, is free from Sin. Now if we be dead 
 with Chrift, we believe that we Jhall alfo 
 live with him. Let not Sin therefore reign 
 in your mortal Body, that ye Jhould obey it 
 in the Luji thereof. You obferve here, 
 that the Death to Sin, is joined with the 
 fpiritual Refurrection ; as a Circumftance 
 indifpenfably requifite to, and implied in 
 it j for no Perfon is capable of a Refur- 
 reclion till he is once dead. 'Tis necef- 
 fary therefore that we confider this Death 
 here mentioned, that we enquire what the 
 old Life is, and how it is extinguimed ; 
 before we can underftand any thing of 
 the fpiritual Refurredion that follows it, 
 and the new Life to be conferr'd. The 
 Life to be loft by this Death, is faid to be 
 that of our old Man, which is a Scriptural 
 Phrafe, fignifying that nature, temper, or 
 difpofition of Mind, with which we are 
 born, as we are the Sons of Adam, and 
 Heirs of original Corruption, whereby, 
 as the Scripture allures, and even our 
 Catechifm inftructs us, we are the Chil- 
 dren of Wrath. It is this innate depra- 
 vation, which makes us ignorant of GOD, 
 blind and ftupid to all fpiritual things, 
 
 felfiih,
 
 io -^SERMON upon the 
 
 felfifh, covetous, unjuft, deceitful. Hence 
 arife that Pride and Arrogance, that En- 
 vy, Malice, and Detraction, which make 
 Men grievous to themfelves and one an- 
 other : From hence alfo all other Works 
 of the Flefh take their Original ; our 
 Sloth, Intemperance, and all other evil 
 Lufls, which make us odious in the fight 
 of GOD, and utterly incapable of thole 
 pure and heavenly Delights of Piety, 
 which conflitute the proper Happinefs of 
 our Nature. 
 
 BESIDES thofe grofler Acts of Sin, 
 which fall under common Obfervation, 
 there is a depth of Subtilty and Wicked- 
 nefs, an endlefs train of Vanity and Self- 
 deceit, which cannot be well defcribed, 
 nor rightly underftood by any, whofe 
 Minds are not enlightned by Grace ; for 
 as it would be a hard matter to make a 
 blind Man comprehend what Darknefs 
 is, at leaft, to give him fuch a Notion of 
 it, as we have, tho' he lives in it conti- 
 nually : fo it is alike difficult to give un- 
 converted Sinners a right Notion of what 
 is here meant by the old Man - 3 becaufe 
 this, as moft other things, is beft, if not 
 only known by its contrary. But in ge- 
 neral we are to know, that whatever 
 tendency there is in our Nature, to the 
 commiffion of Sin, it is a part or mem- 
 ber of the old Man ; 'tis the hereditary
 
 RefurreElion of our LORD. 1 1 
 
 Diftemper of our Souls, derived from 
 Adam, the corrupt Source of our Race. 
 While we are yet in our natural State, 
 unreformed by divine Grace ; this lives, 
 this reigns in our mortal Bodies. Why is 
 this Man a Drunkard, that malicious, a 
 third unjuft in his Dealings ? The reafon 
 is, becaufe the Refurrection of Chrift 
 has not had its due Effect -, the Mind is 
 not renewed, and the old Man of Sin is 
 yet unmortified. That corrupt Nature, 
 which we received from Adam, is ftill 
 active and vigorous : the Nature, I fay, 
 we received from Adam ; which therefore 
 is called the old Adam., bearing his Name 
 from whom it is derived : it is alfo called 
 the old Leaven, becaufe it has infected the 
 whole race of Mankind j as alfo Flejh, 
 and the Body of Sin, which are different 
 terms for the fame thing, even the Princi- 
 ple of Corruption which is in our Nature. 
 THIS, as I faid, lives and reigns in 
 the Hearts of unregenerate Men ; and 
 would for ever reign there, for ought 
 that we can do to hinder it, if Jefus Chrift 
 did not interpofe, and by the virtue of his 
 Sufferings and Death, communicates to 
 Believers fuch Powers of Grace, as are 
 fufficient to deftroy this Root of Evil in 
 their Souls : I fay, that this corruption 
 of our Nature is fuch, as we cannot pof- 
 fibly refift by our own Strength. It is too 
 
 hard
 
 12 ^SERMON upon the 
 
 hard for our moft ferious Purpofes 5 it 
 bears down our feeble Refolutions like a 
 Torrent, and renders all our Oppofition 
 fruitlefs and ineffectual. In vain does the 
 Law encounter it with her impotent Dif- 
 cipline j in vain does (he fet before us her 
 rigorous Commands and Prohibitions ; in 
 vain does {he difplay her Rewards and Pu- 
 nimments. Thefe all ferve only to {hew 
 us our Guilt and Danger ; but cannot 
 work our Deliverance. The Rod of Mo- 
 fes cannot fo expel Nature, but that {he 
 will ftill recur, me will Hill return upon 
 us, and take her old Courfes. We are 
 ftill the fame Men, and all our Struggles 
 after Virtue, are like the motion of a Door 
 upon its Hinges y ftill fixt to the fame Place. 
 BUT behold a greater than Mofes is 
 come in the Gofpel Difpenfation, even 
 our Lord Jefus Chrift ; and 'what the Law 
 could not do y in that it was weak through 
 the Flejh, i. e. our corrupt Nature, which 
 is too violent to be controlled by the dead 
 Letter of written Precepts : what this 
 Law could not do, that (faith St.Paul)batb 
 God done for u^ by fending his own Son in 
 the likenefs offinful Flejh : He has for, and 
 through him, granted us new Powers and 
 Abilities, whereby we are enabled to mor- 
 tify ', /. e. kill and deftroy our corrupt Na- 
 ture. Our old Man is crucified with him, 
 ({aith the fame Apoftle) that the Body of 
 
 Sin
 
 RefurreElion of our LORD. 13 
 
 Sin might be deftroyed, that henceforth we 
 fiould not ferve Sin. But this is ftill in- 
 fufficient to make us either holy, or hap- 
 py : it is at beft but a negative Goodnefs : 
 there is more required of us than a mere 
 Abftinence from Vice ; for example, it is 
 not enough that we do not hate our Neigh- 
 bour, but we muft actually love him with 
 a fincere Affection. We muft, in a word, 
 not only ceafe to do evil, but alfo learn to 
 do well: and as the old Man of Sin is to 
 be deftroyed, fo the new Man is to be raifed 
 up in us. 
 
 BUT this is a natural confequence of 
 the former : If we be dead with Chrift, we 
 believe alfo that we Jhall be raifed up with 
 htm. If we have been planted together in 
 the likenefs of his Death, we Jball alfo grow 
 up in the likenefs of his Refurreffion. This 
 is the Language of the Holy Ghoft ; and 
 the beft Interpretation I can give you of 
 it, is to be deduced from the following 
 Principle, viz. " That every AcT: or Suf- 
 " fering of Chrift, as it is meritorious of 
 " Grace, fo alfo is it expreffive of it : it 
 " reprefents that very fort, or kind of 
 " Grace, which it obtains for us." Thus 
 by his Death He put off all that mortal 
 corruptible Nature, which he had received 
 from Adam: He deftroyed that Body, 
 which was liable to Pain, Sicknefs, Death, 
 and all other Infirmities, incident to the 
 
 fallen
 
 14 -^SERMON upon the 
 
 fallen State of Mankind ; and thereby did 
 He pur chafe for us thofe Graces, which are 
 effectual for the deft roy ing in each of us 
 the old Adam, the corrupt Principles of 
 Sin, derived to us from the Guilt of our 
 firft Parents. And in like manner, at his 
 Refurre&ion he refumed a new Nature ; 
 his Body was raifed incorruptible, impaf- 
 fible, and glorious, fuch as it now refides 
 at the right Hand of the Father : and 
 thereby has he obtained for us alfo a new 
 Nature, a new Life, fuch a Frame and 
 Difpofition of Soul, as will effectually pro- 
 duce all kinds of Virtue, and richly abound 
 in good Works. 
 
 THIS is the great and unfpeakable Ad- 
 vantage which redounds to us from our 
 Lord's Refurredtion : But how few are 
 there, that rightly value it ? It produces 
 every thing that is truly great and glorious. 
 It confers a Divine Life. It makes us Par- 
 takers of the divine Nature, ftrong, by the 
 Strength, wife, by the Wifdom, holy, by 
 the Holinefs of GOD. But the Men of the 
 World relim none of thefe things, they 
 have no Eyes to difcern the beauty of Ho- 
 linefs : Almoft all their imaginations and 
 defires run in direct oppofition to it : they 
 fear the thoughts of it mould make them 
 melancholy. All their Concern is about 
 the animal Life, all their Care is for the 
 old Man, for his Maintenance and Sup- 
 port,
 
 RefurreEiion of our LORD. 15 
 
 port, and how they may make Provifion 
 for the Flem, to fulfil the Lufts thereof. 
 No wonder then that they feel no Joy a- 
 rife in their Hearts, at the News of our 
 Lord's Refurre&ion ; or his affuring us, 
 that he is the Refurrettion, and that he 
 will raife us, as he did himfelf. They 
 have no Intereft in it : they are not like to 
 be Gainers by it : and therefore they fee 
 no Glories in the Gofpel that relates it. 
 But St. Paul has taught us, that if the 
 Gojpel be bid, it is hid to thofe that are loft. 
 OTHERS again, who pretend to have an 
 higher Opinion of Virtue, and own, by 
 their Words at leaft, that it is the moft no- 
 ble Acquifition our Nature is capable of, 
 yet think that there is no fuch great Diffi- 
 culty in attaining it ; that there is no need 
 of fuch heavenly Machinary (as they may 
 lightly term the Myfteries of our Redemp- 
 tion.) Nee Deus inter/it nift dignus vindice 
 nodus. Good Morality, they fay, will carry 
 us to Heaven : but they cannot fee much 
 Ground for believing all the abftrufe Reve- 
 lations of Chriftianity j nor how we {hall 
 be made wifer, or happier by fuch Belief. 
 BUT let thefe Men endeavour to live 
 up even to their own notions of Morality. 
 Let them try how they can acquit them- 
 felves in the Duties of Temperance, Meek- 
 nefs, Univerfal Benevolence, and a fuitable 
 Homage to the Supreme Being : and then, 
 
 if
 
 1 6 y^ SERMON upon the, 
 
 if they do not wilfully deceive themfelves, 
 they will learn by their own Experience, 
 that they cannot do thefe things by their 
 own Strength, and that they need divine 
 Supports and Affiftances, in the arduous 
 Task of Virtue. The Gofpel will then 
 appear to them (provided they be fincere, 
 and confequently not indifpofed for the 
 Illumination of G o D'S Holy Spirit) The 
 Gofpel will then appear to them in its 
 proper Beauty, and they will find it, ac- 
 cording to its true Interpretation, Glad 
 Hidings, mewing them, that Jefus Chrift 
 is ready to do that for them, which they 
 cannon do for themfelyes : That by the 
 Merits and Power of his Death, he will 
 deftroy their old Man, the Principle of E- 
 vil, that now tyrannizes in their Souls ; and 
 by the Power of his Refurrection, work 
 their fpiritual Refurrection to the new 
 Life of Righteoufnefs. . Then Jhall be 
 brought to pafs the Saying that is written^ 
 Death is Jku allowed up in Viftory The Sting 
 of Death is Sin ; but thanks be to God, which 
 giveth us the Vittory through our Lord Jefus 
 Chrijl. Therefore, my beloved Brethren, be 
 yejiedfaft, tinmoveable, always abounding in 
 the Work of the Lord,forafmuch as ye know, 
 that your Labour Jh all not be in i)ain in the 
 Lord. 
 
 FINIS.
 
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 quence. By Sir Richard Blackmore. 
 
 The Duties between Paftors and their People, in Two Dif- 
 courfes. By a Minifter of the Church of England. 
 
 Letters- of Religion between Theophilus and Eugenia. In three 
 Parts. 
 
 An Ordinary Day well fpent ; together with a Sabbath Day 
 kept holy ; by a double Decad of Directions, proper for the 
 Young and Ignorant, to reduce them to, and fecure them in a 
 virtuous Courfe of Life. 
 
 A Perfwafive to a ferious Preparation for Death and Judgment. 
 Containing feveral Directions and Confiderations in order thereto. 
 Being a Supplement to the Chriftian Monitor, &c. 
 
 Family Prayers for every Day in the Week. ' Containing a fhort 
 Summary of the Chriftian Religion : By Theopbilus Dorrington. 
 . .The plain Man's Prefervative from the Error of the Ana- 
 baptifts; mewing the Profeffors of the Eftablifhed Religion how 
 t hey may defend the Baptifm they received in their Infancy againfi 
 them.
 
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