Father's bosom, Jolin i. 18. The only-begotten Son which is in the bosom of the Father, he hath declared him. God can hide nothing from him which he means to do; he draws nearer to God infinitely than Moses did, or angels ever did or shall.

Chapter V. Wherein the Doctor shews, that the glory which Christ, as God man, had assigned him before the world was in his election by the Father signified in John xvii. 5. Glorify me now with the glory which I had with thee before the world was. Page 124. It is not the glory of the second person simply or alone considered, for this was not a thing to be prayed for, it is naturally and essentially his due; and he had it as much now at the time when he prayed as he had from everlasting: The word, "Now glorify me," necessarily implies a suspension of a glory due before; and it argues a glory to be given in time; for both which reasons it concerns the human nature, not the divine. The subject of the glory prayed 'for is the man, Austin was convinced of this, though he was engaged against the Arians as much as any in his time. It is the man, or rather the person of God-man in union together is the subject prayed for: It is the petition of the person who had been humbled, who had glorified God on earth, and had finished his work and waited for this glory until now; and it is a glory suspended until this work was done. This will never be unridled, says the Doctor, page 126. so fairly any other way, as by predestination, that is the glory he was ordained to, as God-man; for he had before the world was, the title of God-man elect, although not of God-man united or made flesh. He bore the title and repute of it, and went under that name with God the Father. Verse 24. is explained to the same purpose, and must be interpreted of Christ as God-man, when he says, The glory which thou gavest me, for thou lovedst me from the foundation of the world.

Chapter VI. page 151. The author declares that Christ being the second person did bear and sustain the glory of being God-man, all along from his predestination thereunto, and as an officer elect, he hath the title and honour accordingly, and had the glory of it before his Father. When he appeared to the patriarchs and was with the people of God in the wilderness, and appeared as captain of the host of Israel, these acts were done as bearing the personage of God-man, and all along from everJasting he acted as strch in that capacity together with his Father. Isa. ix. 6. One of his names is the everlasting Father, that is, a. Father from everlasting, and therefore he must be said to have borne that relation of a Father to us from that time. In the Trinity, take them considered as mere persons, there is but one Father; therefore this title must be given to Christ in God's decrees, upon the consideration of his being God-man in his undertaking and acting accordingly. Paul tells us, Heb. ii. that Christ is a Father considered as he is a man, verse 13. Lo I, and the children thou hast given me. And Isaiah tells us he

was this from everlasting, before he actually assumed the same nature: He must be the everlasting Father, representatively, by bearing the personage of God-man, afore his Father, and undertaking that relation.

Chapter X. page 173. Col. i. 16. For by him were all things created that are in heaven, and that are in earth, &c. all things were created by him and for him. Page 177. His subservieney to God in the creation is set forth here in three particles, aut in him, & aute by him, and es avrov for him.

1. In him, as the exeinplary cause; that is, God set up Christ as the pattern of all perfection; for so that human nature united and quickened by the godhead, must needs be even above the angels themselves; and he drew in scattered pieces in the rest of the creation, the several perfections met in that human nature as a pattern. And in man's creation this seems to have been considered by God in that speech, Let us make man according to our image; that is after that man who was to be united to God, whom we in our deerees have set up as the pattern and express image of the invisible godhead.

2. By him all things were created; he having been some way the instrument of the creation as he is Christ God-man anointed, as well as he is actually of redemption. And page 168. Christ is the medium of God's creation. Page 178. If he were at all to be made a creature, it was his due personal privilege to have been himself first made, and to have been God's instrument in creation, and to have uttered those words which were spoken by God, "Let there be light, let there be sun, moon, &c." even as it was his due when he assumed our nature, to have been filled with all that personal glory which he hath now in heaven. But for the accomplishment of other ends this was suspended, namely, that he might first become sin and a curse for us; so I say, it was his due to have existed in his human nature first, and then as God's word and instrument, he should have created all things, as he wrought miracles when he was here on earth; and though it was suspended for glorious ends, yet God gives him the glory of creation virtually, that he created all things by him, and by virtue of his incarnation. And in creating, to shew that he should have done it as his Logos, or Word to be made flesh, he accordingly acts his part, as in Gen. i. 3. God said let there be light, which but for this very mystery needed not have been. Yea such seems to have been his subserviency to God herein, that John contents not himself only to have said, that all things were made by him; but further adds, without him nothing was made that was made.

Chapter XI. page 180. Christ as God-man is the Creator of all things, proved by 1 Cor. viii. 6. One Lord Jesus Christ, by whom are all things, page 181. This is not attributed to him as man, singly considered; nor is it a property of God con-sidered singly as God only, but as a man who was one person

with God, or God-man; nor are these things attributed to him merely by way of communication of properties, whereby what was proper only to the divine nature is attributed to the manhood: but these all by way of influence and virtual efficacy, are attributed to him as God-man, as truly as the works of redemption, mediation, &c. Page 183. His being appointed Lord, will send us to à higher date than his actual ascension to heaven, even to afore the creation; yea, even to eternity; Heb. i. 2. God hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds: Yea, and because as God-man, he was appointed Lord of them, therefore it was also that God commissioned him to make them, considered as God-man, to make his title of lordship even as Son of man proper and direct, and adequately full to him, and there needs no more to verify this, viz. that as God-man he made the worlds, and virtually as man, as well as efficiently, both as God and man in the seuse it hath been explained in.

Chapter XII. page 184. That Christ, as God-man, is the Creator of all things, is further proved from John i. 1, 2, 3. In the beginning was the Word, and the Word was with God, and the Word was God, the same was in the beginning with God. All things were made by him, &c. This name "the Word of God" imports both his being the image of God the Father, as the second person, and the image or manifestation of God to us in human nature. Many of our protestant divines have altogether declined the first sense and betaken themselves to the latter, viz. That Christ is called the Word, in relation to his being manifested in a human nature, and therein to manifest the whole God unto us. This is not appropriated to him only as the Son of God and second person; but as united to human nature; Rev. xix. 13. He was clothed with a vesture dipped in blood, and his name is called the Word of God. Page 187. That repetition in the second verse, viz. John i. 2. The same was in the beginning with God, imports that the second person did then sustain, and take on him another relation, even the person of the Mediator, and enter upon the office, acting the part and sustaining the place and reputation of it.

Page 189. Compare this with Prov. vii. 22. and the titles, the Word and wisdom are in effect and significancy the same in the original languages. Solomon speaks but the same things of him there that John doth here: "The Word was with God in the beginning, that is, the Lord possessed me in the beginning of his way, I was by him rejoicing before him ;" and so it may explain what is meant by the beginning here, namely, the beginning of creation, and therefore is not meant of his eternal generation; for so Christ is not the beginning of God's ways, for the ways of God are his goings forth toward his creatures. That speech is all one with Col. i. 15. The first-born of every creature, being in God's decree of creation the first, the corner

stone, the beginning of the rest, so as it must be meant of Christ, as God-man.

Page 190. We find; 1 Cor. i. 24. that Christ is said to be the power of God and the wisdom of God; both which are spoken of him, not as they are essential attributes, in God's nature; for the person of Christ, as a person, is distinct from the attributes which are common to all three; and so, he is not styled the attribute of wisdom, but they are thus spoken of Christ manifestatively, and instrumentally, and executively, and as he is from God, and made use of by God towards us, and in things that concern us, to be the whole scene and manifestation of God's wisdom, and "substratum" of his counsels concerning us. And so also the executive power by whom God effects all he doth. That observation evidently demonstrates this, which Cameron, and many others, have made, by comparing Moses; Gen. i. and this first of John together, which many things parallel lead to: That whereas Moses in the creation mentions God the Father and the Spirit, two of the persons, yet he veils the Son under that' so often repeated speech used of the creation, that, God said, Let there be light; God said, Let there be a firmament, which could not be without mystery; and what other mystery could it be, than that Christ was that Word by whom God created all things? When therefore Christ is termed the Word of God, the meaning is, he is the power of God, in being his instrument and agent in all he doth, or means to do.

Page 191. Thus God elected us and bestowed all things upon us before the world was, even in Jesus Christ; Eph. i. 4. as then bearing this person of God-man. And thus all the promises which the written word of God contains, were made for us unto Christ, as really bearing that person; and 2 Tim. i. 9. They were given us in Christ before the world began. Notable to this purpose is that place, Tit. i. 2, 3, where the apostle first says, That God promised eternal life before the world began: A promise is a word given forth, and is more than a purpose with ones self; for it is to another: There was a promise made to Christ as then with God. Now merely as second person, he is capable of no promises, but only as he is God-man. It is the Son of God as he is "Jesus Christ, in whom all promises are, yea, and Amen; 2 Cor. i. 19, 20.

Page 192. When God came to make creatures, he did it by Jesus Christ, as sustaining this person of God-man; Eph. iii. 9. God created all things by Jesus Christ; and John adds, Nothing was made without him that was made; merely to shew the instrumental general dependence God had of him in this work: He was all in all, as we say of one that is a right-hand to another; he does nothing without him: Such was Christ to God; not that God had not power essential to have created without him; for it is by that power that Christ did it; but that this VOL. VI.

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power, God's-will, would never have put forth, but for his assuming to be God-man.

Chapter XIII. page 197. Christ God-man is subservient to God in all the works of his providence; he upholds and supports all things; he governs the world, and he shall judge it.

First, "For the upholding all things." That is evident in this text of Col. i. 17. By him do all things consist; he is the corner-stone that keeps the building and all the parts of it toge ther; Heb. i. 2, 3. it is said, "He upholds all things, by the word of his power, and it is spoken of him not simply considered as a second person, but as God-man, for so he is heir appointed.

Secondly, Whilst the world stands, he governs it, easeth God of that burthen, and is his prorex for him: All judgment is committed to the Son; John v. 22. "For the Father judgeth no man; but hath committed all judgment unto the Son:"" And the government is upon his shoulders;" Isaiah ix. 6. And then,

Thirdly, When he hath thus governed the world with a greater advantage unto God, then this man Christ Jesus will judge it also at the last, and give all men their accounts; Acts xvii. 31. "He hath appointed a day in the which he will judge the world, by that man whom he hath ordained." God would not employ a mere creature in this work, it was too great a honour; and yet it was meet it should be done visibly and audibly, and to the satisfaction of all men's consciences, both concerning themselves and others. God would have a person in the Trinity manifest in a creature like unto us to do it, armed with power and authority, because he is God; and yet a man that should deal with creatures in their own way; in a rational and audible way convince them, and visibly sentence them, so as they should be able to see and hear their judge as man, and yet fear and dread him as being God. And this is a high and great service, which Christ as man shall do for God; for a man in a vocal manner to be able to clear the accounts of the world, (which how entangled are they!) and punctually to give every man his due in righteousness! A man, that shall be able to convince all God's enemies of all their hard speeches they have spoken against him, as Enoch the seventh from Adam prophesied; Jude verse 14. able to give a full and satisfactory account of all God's ways and proceedings, which men cavil at; to justify God's decrees, which men quarrel with, and think much at; and his children whom men despise and bear down: One able to bring to light the secrets of all hearts, so as all men shall judge of every man; 1 Cor. iv. 5. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: And then shall every man have praise of God. One able to search the deep things of God and bring forth his counsels, for the "books are opened;" Rev. xx. 22.

Lastly, After all this, Christ is the "founder of that other