serving the will of the Father, the Word, God, who is in the Father, on the right hand of the Father, and in or with the form of God. Ouros úμev είκων ἡ ἀκαλίδωτος, τατο παντι θένει πειρατέον ἐξομοιων την ψυχην. “ He is the image (of God) unto us, wherein there is no blemish, and with all our strength are we to endeavour to render ourselves like unto him;" this is the great end of his being the representative image of God unto us. And Stromat. lib. 4. Ο μετα οὖν Θεὸς ἀναπόδεικτος ὤν, οὐκ ἐσιν ἐπισημονικος. 'Ο δὲ ὗιος σοφια τη ἐσι καὶ ἐπίσημη, καὶ ἀληθεια, καὶ ὅσα ἄλλα τωτω συγγένη. "As God (absolutely) falls not under demonstration, (that is, cannot perfectly be declared) so he doth not (immediately) effect, or teach us knowledge. But the Son is wisdom and knowledge, and truth unto us, and every thing which is cognate hereunto. For in and by him doth God teach us, and represent himself unto us."

CHAP. VII. Upon the glory of this divine person of Christ depends the efficacy of all his offices; an especial demonstration whereof is given in his prophetical office. So it is well expressed by Irenæus: Qui nil molitur inepte, lib. 1. cap. 1. Non enim aliter nos discere poteramus que sunt Dei, nisi Magister noster verbum existens, homo factus fuisset. Neque enim alius poterat ennarrare nobis quæ sunt Patris, nisi proprium ipsius verbum. Quis enim alius cognovit sensum Domini? aut quis alius ejus consiliarius factus est? Neque rursus nos aliter discere poteramus, nisi Magistrum nostrum videntes, et per auditum nostrum vocem ejus precipientes, uti imitatores quidem operum, factores autem sermonum ejus facti, communionem habeamus cum ipso. "We could not otherwise have learned the things of God, unless our Master being and continuing the (eternal) Word, had been made man. For no other could declare unto us the things of God, but his own proper Word. For who else hath known the mind of the Lord? or who else hath been his counsellor? Neither on the other side could we otherwise have learned, unless we had seen our Master, and heard his voice, (in his incarnation and ministry) whereby following his works, and yielding obedience unto his doctrine, we may have communion with himself."

I do perceive, that if I should proceed with the same kind of attestations unto the doctrine of all the chapters in the ensuing discourse, this preface would be drawn forth unto a greater length than was ever designed unto it, or is convenient for it. I shall therefore choose out one or two instances more, to give a specimen of the concurrence of the ancient church in the doctrine declared in them, and so put a close unto it.

CHAP. IX. In the ninth chapter, and those following, we treat of the divine honour that is due unto the person of Christ, expressed in adoration, invocation, and obedience, proceeding from faith and love. And the foundation of the whole is laid in the discovery of the true nature and causes of that honour: and three things are designed unto confirmation herein. (1.) That the divine nature, which is individually the same in each person of the holy Trinity, is the proper formal object of all divine

worship, in adoration and invocation. Wherefore no one person is or can be worshipped, but in the same individual act of worship each person is equally worshipped and adored. (2.) That it is lawful to direct divine honour, worship and invocation unto any person, in the use of his peculiar name, the Father, Son, or Spirit; or unto them altogether: but to make any request unto one person, and immediately the same unto another, is not exemplified in the Scripture; nor among the ancient writers of the church. (3.) That the person of Christ as God-man is the proper object of all divine honour and worship, on the account of his divine nature: and all that he did in his human nature, are motives thereunto.

The first of these is the constant doctrine of the whole ancient church, namely, That whether (for instance in our solemn prayers and invocations) we call expressly on the name of the Father, or of the Son, or of the Holy Spirit; whether we do it absolutely or relatively, that is, with respect unto the relation of one person to the other; as calling on God as the Father of our Lord Jesus Christ; on Christ as the Son of his love; on the Holy Spirit as proceeding from them both, we do formally invocate and call on the divine nature, and consequently the whole Trinity, and each person therein. This truth they principally confirmed with the form of our initiation into Christ at baptism; I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. For as there is contained therein the sum of all divine honour, so it is directed unto the same name, not the names of the Father, Son, and Spirit, which is the same deity or divine nature alone.

So speak the fathers of the second general council in their letters nato the bishops of the west, as they are expressed in Theodoret. lib. 5. cap. 9. This form of baptism teacheth us, Πιςεύειν εἰς το όνομα τε πατρός, καὶ τε διν, και το άγιο πνεύματος, δηλαδή, θεότητος τε καὶ δυνάμεως καὶ ὅσίας μιας τε πατρος, καὶ τω ύιο, καὶ το άγιο πνεύματος, πεπιςευομένης, ὁμότιμα της άξιας, καὶ συνίδια της βασιλείας, ἐν τρισι τελειας όπως ασεσι. "To believe in the name of the Father, and of the Son, and of the Holy Ghost; seeing that the Deity, substance and power of the Father, Son, and Holy Spirit, is one and the same, their dignity equal, their kingdom co-eternal in three perfect persons." In nomini dixit, non nominibus, ergo non aliud nomen patris est, &c. quia unus Deus, Ambros. De Spirit. Sanct. lib. 1. cap. 14. 'Ovopa dè kaivov TWV Tρiwv iv, 4 Osa−ne. "The one name common to three is the Deity." Gregor. Nazianzen. Orat. 40. Hence Austin gives it as a rule in speaking of the Holy Trinity; Quando unus trium in aliquo opera nominatur, universa operari Trinitas intelligitur, Enchired. cap. 28. "When one person of three is named in any work, the whole Trinity is to be understood to effect it." There is one Lord, one faith, one baptism, according to the Scriptures. Wherefore as there is one faith in Christ, and one baptism of truth, although we are baptised, and believe in the Father, Son, and Spirit, *ara " αὐτιν, οἶμαι, τροπον καὶ λόγον, μια προσκυνήσει, ή πατρος, καὶ ἐνανθρώπησαντος διν, καὶ ἁγια "So plainly in my judgment there is one and the same adora

πνεύματος.

tion of the Father, the Son incarnate, and the Holy Spirit." Cyril. Alex. de Recta Fide, cap. 32.

And this they professed themselves to hold and believe in that ancient doxolory which was first invented to decry the Arian heresy: "Glory be to the Father, and to the Son, and to the Holy Ghost." The same glory in every individual act of its assignation or ascription, is directed unto each person jointly and distinctly, on the account of the same divine nature in each of them. I need not produce any testimonies in the farther confirmation hereof: for in all their writings against the Arians, they expressly and constantly contend that the holy Trinity, that is, the divine nature in three persons, is the individual object of all divine adoration, invocation, and all religious worship; and that by whatever personal name, as the Father, Son, or Spirit, we call on God, it is God absolutely who is adored, and each person participant of the same nature. See August. lib. con. Serm. Arian. cap. 35. and Epist. 66. ad Maximum.

For the second thing, or the invocation of God by any personal name, or by the conjunction of the distinct names of the Father, Son, and Holy Spirit together, nothing occurs more frequently among them. Yea, it is common to find in their writings, prayers begun unto one person, and ended in the name of another; yea, begun unto Christ, and closed in the name of his only begotten Son: it being one and the same divine nature that is called on. Yea, the Schoolmen do generally deny that the persons of the holy Trinity, under the consideration of the formal reason which is constitutive of their personality, are the formal object and term of divine worship; but in the worship of one they are all worshipped as one God over all blessed for ever. See Aquin. 22. q. 81. a. 3. ad prima, and q. 84. a. 1. ad tertium. Alexand. Alens. p. 3. q. 30. m. 1. a. 3.

But yet, although we may call on God in and by the name of any divine person, or enumerate at once each person (ὦ τριας άγια αριθμημένη, τριας iv évi óvopatı àọiůμspevn, Epiph. Ancorat. 8. 22.) "O holy Three enumeraate, Three numbered in one name." It doth not follow that we may make a request in our prayers unto one person, and then immediately repeat it unto another; for it would thence follow that the person unto whom we make that request in the second place was not invocated, nor called on, not equally adored with him who was so called on in the first place, although the divine nature is the object of all religious invocation, which is the same in each person. Wherefore in our divine invocation we name and fix our thoughts distinctly on any person, according as our souls are affected with the distinct operations of each person in grace towards us.

For what concerns, in the third place, the ascription of divine honour in adoration and invocation unto the person of Christ; it is that which they principally contended for, and argued for in all their writings against the Arians.

Evidences of infinite wisdom in the constitution of the person of Christ, and rational discoveries of the condecencies therein, unto the exaltation of

all the other glorious properties of the divine nature, are also treated of. Herein we consider the incarnation of the Son of God with respect unto the recovery and salvation of the church alone. Some have contended that he should have been incarnate, had man never fallen or sinned. Of them are Rupertus, lib. 3. De gloria et honore filii hominis. "Of the honour and glory of the Son of man." Albertus Magnus, in 3 distinct. 10. A. 4. Petrus Galatinus, lib. 3. cap. 4; as are Scotus, Halensis, and others, whom Osiander followed. The same is affirmed by Socinus concerning the birth of that man, which alone he fancied him to be, as I have elsewhere declared; but I have disproved this figment at large. Many of the ancients have laboured in this argument, of the necessity of the eter nal Word, and the condecencies unto divine wisdom therein. See Irenaus, lib. 3. cap. 20, 21. Eusebius, Demonst, Evangel. lib. 4. cap. 1 -4, &c. Cyril. Alexand. lib. 5. cap. 7. lib. 1. de fide ad Regin. Chrysostome, Homil. 19. in Johan. et in cap. 8. ad Rom. Serm. 18. Augustin, de Trinit. lib. 13. cap. 13-20. Leo, Epist. 13, 18. Sermo. de Nativit. 1, 4, 10. Basil. in Psal. 48. Albinus, lib. 1. in Johan. cap. 11. Damascen. lib. 3. de fide, cap. 15, 19. Anselm, quod Deus homo, lib. duo. Guil. Parisiensis, lib. cur Deus homo. Some especial testimonies we may produce in confirmation of what we have discoursed in the places directed unto. There is one of them, one of the most ancient, the most learned, and most holy of them, who hath so fully delivered his thoughts concerning this mystery, as that I shall principally make use of his testimony herein.

It belonged unto the wisdom and righteousness of God, that Satan should be conquered and subdued in and by the same nature which he had prevailed against by his suggestion and temptation. To this purpose that holy writer speaks, lib. 3. cap. 20. which, because his words are cited by Theodoret, Dial. 2. I shall transcribe them from thence, as free from the injuries of his barbarous translator: Ηνωσεν ἂν καθώς προεφαμεν τ' ἄνθρωπον τω Θεώ, εἰ γαρ μη άνθρωπος ἠνικησιν τὸ ἀντιπαλον τε άνθρωπο, οὐκ ἂν δικαίως ἐνικηθη ὁ ἐχθρος, παλιντε, εἰ μὴ ὁ Θεὸς ἐδωρήσατο την σωτηρίαν, οὐκ ἂν βεβαίως έχομεν αυτην, καὶ εἰ μη συνηνώθη ὁ άνθρωπος τω Θεω οὐκ ἂν ἡδυνθη πετάχειν τῆς ἀφθαρσίας. Έδει γαρ μισι την τ8 Θεά τε καὶ ἀνθρώπων, δια της ίδιας προς εκατερας οἰκειότητος εἰς φιλιαν καὶ ὁμονοιαν της άμφωτερες συνηγάγειν. Words plainly divine, an illustrious testimony of the faith of the ancient church, and expressive of the principal mystery of the gospel. "Wherefore, as we said before, he united man unto God. For if man had not overcome the adversary of men, the enemy had not been justly conquered. And, on the other hand, if God had not given and granted salvation, we could never have a firm undefeasible possession of it. And if man had not been united unto God, he could not have been partaker of immortality. It behoved, therefore, the Mediator between God and man, by his own participation of the nature of each of them, to bring them both into friendship and agreement with each other." And to the same purpose, speaking of the wisdom of God in our redemption by Christ,

with respect unto the conquest of the devil, lib. 5. cap. 1. Potens in omnibus Dei Verbum, et non deficiens in sua justitia, juste etiam adversus ipsam conversus est, apostasiam, ea quæ sunt redimens, ab eo, non cum vi, quemadmodum ille initio dominabitur nostri, ea quæ non erant sua insatiabiliter rapiens. Suoigitur sanguine redimente nos Domino, et dante animam suam pro anima nostra, et carnem suam pro carnibus nostris, &c. Again divinely: "The all-powerful Word of God, no way defective in righteousness, set himself against the apostacy justly also; redeeining from him, (Satan, the head of the apostacy), the things which were his own; not with force, as he bare rule over us, insatiably making rapine of what was not his own. But he the Lord redeeming us with his own blood, giving his soul for our souls, and his flesh for ours, wrought out our deliverance." These things are at large insisted on in the ensuing discourse.

It belongs unto this great mystery, and is a fruit of divine wisdom, that our deliverance would be wrought in and by the same nature, wherein and whereby we were ruined. The reasons hereof, and the glory of God therein, are at large discoursed in the ensuing treatise. To the same purpose speaks the same holy writer, lib. 5. cap. 14. Non in semetipso recapitulasset hæc Dominus, nisi ipse caro et sanguis secundum principalem plasmationem factus fuisset; salvans in semetipso in fine, illud quod perierat in principio in Adam. Si autem ob alteram quandam dispositionem Dominus incarnatus est, et ex altera substantia carnem, attulit, non ergo in semitipso recapitulatus est hominem, adhuc etiam nec caro dici potest-habuit ergo et ipse carnem et sanguinem, non alteram quandam, sed ipsam principalem Patris plasmationam in se recapitulans, exquirens id quod perierat. And to the same purpose, lib. 5. cap. 1. Neque enim vere esset sanguinem et carnem habens, per quam nos redemit, nisi antiquam plasmationem ada in scipsum recapitulasset. That which these passages give testimony unto, is what we have discoursed concerning the necessity of our redemption in and by the nature that sinned; and yet withal that it should be free from all that contagion which invaded our nature by the fall. And these things are divinely expressed. "Our Lord (saith he) had not gathered up these things in himself, had not he been made flesh and blood, according unto its original creation." (The reader may observe, that none of the ancient writers do so frequently express the fall of Adam, by our apostacy from God and our recovery by a recapitulation in Christ, as Irenæus doth. His recapitulation being nothing but the avakɛpadaiwois, or gathering up in the head, mentioned by the Apostle, Eph. i. 10. And he here affirms, that unto this end the word was made flesh, secundum principalem plasmationem, as his words are rendered; that is, plainly the original creation of our nature, in innocency, uprightness, purity, and righteousness.) "So he saved himself in the end, what perished in Adam at the beginning. (The same