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sponsible. Oh! what infinite errors do I see in the practical and theoretical theology of men arising all from this one cause of not exalting Christ into the dignity of being the only representative and revealer of God? How much more of practical Socinianism there is, than men dream of! It is the essence of Socinianism to say that there is a God known or knowable out of Christ, beyond the person and the actings of Christ, whether in creation or provi: dence, or in flesh; for it is one subsistence of God in manhood which wrought all things, though his manhood was only predestinative, and not really subsistent until he was generated of the virgin. Into this subject we shall have an opportunity of entering more at large, when we come to treat of another of his names, “ The Beginning of the creation of God.” Meanwhile we conclude this lecture with observing, the third great lesson which comes out of that knowledge of Christ we have brought forward at this time.

The third great doctrine concerning God's being and attributes which we are taught by Christ, is this, That though creation was originally in Christ as a part of the Divine purpose with respect to him, yet through sin it fell into misery, and confusion, and darkness, and death ; and therein continued, and doth continue, notwithstanding the Christian providence of God thereto, until Christ himself did join the creature to his own person in hypostatical union, and the Holy Ghost doth gather into union with his creature part, the creatures fallen into sin. Then indeed when a creature hath been united to Christ's body by the Holy Ghost, it standeth in a blessed and everlasting life. “ Except a man be born again, of water and of the Spirit, he cannot see the kingdom of God;" and creatures who are not thus united though they have their being and constitution in Christ, are yet not blessed in him to the enjoyment of God, but contrariwise accursed to the misery of those who would not believe on the Son of God. This lesson divideth itself into several parts, which I have time barely to enumerate. The first of these is, the difference between creation and incarnation. Creation, though a work in Christ, is not such a work as to controul the natural nothingness, worthlessness, and sinfulness of the creature; but Incarnation is. Incarnation doth con

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troul the creature's nothingness, and worthlessness; first in the person of the incarnate God, and then in the

person of all his members. Incarnation, therefore, is a higher, nobler, and better thing than creation. And wherein now doth Incarnation differ from creation? In this, that it is generation out of that which already existeth, and not mere bringing into existence. We infer, therefore, that in generation out of creatures already existent the great mystery of God is contained; which indeed is signified to us, in the second Psalm, where, when all kings and magistrates, and judges, and chief creatures of God, are represented as in rebellion against him, the Son it is, the only begotten of God, who beareth up the pillars of creation, and redeemeth it from its wreck and ruin. “I will declare the decree : the Lord hath said unto me, Thou art my Son; this day have I begotten thee." I believe, therefore, that regeneration by the Holy Ghost is that for which creation is but as it were the prepared womb : and that hereby shall Christ be known and exhibited as the Father of the eternal age (Isai.ix.6). This mystery of Incarnation as the end of creation, is, I believe, intended to shew forth the great truth in Godhead, which is wont to be expressed by the eternal generation of the Son, and will prove that he is not a creature created, but a Son generated. But of this great head of doctrine we shall come to discourse when we treat of the name “ Son of God," which he taketh in writing to the church in Thyatira. The second part of this lesson is derived from Christ's dying, for which I can see no reason but the faithfulness of God. His person was divine; his becoming man was glorious in the Father's sight ; his life in flesh was the very exemplar of God's own holiness: he kept the law; he did more; he made it honourable and glorious : and wherefore then should he die, but because God in Adam had said to every creature of Adam's substance, Thou shalt die ? This was the first word of God, and upon it resteth the demonstration of the word's infallibility. Wherefore, to prove that God in Christ manifested is only for the demonstration of God's infallibility and unchangableness in his eternal and incomprehensible being, Christ, when he became manifested, submits to death; at once the most dishonourable and calamitous


condition of a creature; which condition for the Creator to endure, is indeed the most awfully complete demonstration of the subservience of all creation to the invisible God. When Christ himself, in his person the Son of God, in his subsistence very God and very creature, comprehending indeed all the creatures ; when Christ, I say, thus containing the fulness of Godhead in a body, Creator of all things, preserver of all things, embodier of all things, doth lay down his life, and pass into the common gulph of being, death, for the honour of God's faithfulness, as he himself saith, that the Scriptures might be fulfilled, that the word of God might not be broken; how, O how, after seeing and knowing this, shall not every creature be content to suffer and to die for the honour of God's most faithful word, and for ever feel that its life as a creature is and ought for ever to be held in simplest dependence upon God, and for his only glory? But wherefore did that word of God proceed, which bowed the Christ himself unto the death? what was the occasion of so terrible a word? Sin, which is the disobedience of God's commandment, the dishonour of God's word. And therefore, while we have in the death of Christ the demon. stration of God's unchangeable word, we have therein also the demonstration of sin's most fearful hideous guilt. Not that Christ's death was an infliction for guilt of his own, but for the guilt of that sin with which he had connected himself, not as a party, but as a Redeemer. That one transgression of Adam made not only all men to die, but made the Son of God to die when in Adam's nature he came. Not only could not the goodly fabric of creation bear up against one sin, but the Son of God himself, when he became a creature, when he was manifested in flesh, must also die. Take now these two things together, the hideousness of sin, and the unchangeableness of every word of God, -and who will any more doubt concerning the threatened judgment of hell? No: heaven and earth shall pass away, but one tittle shall not pass from the word of God, till all be fulfilled. There is something in the death of Christ passing wonderful, and revealing greatest depths of God. It sheweth that man's life as a creature is nothing but a breath, and that everlasting life is from our generation of Christ. Creation is nullified to shew

forth the superior glory of generation. For in Adam's creation all men, descending from Adam by ordinary generation, are created ; and in him they fell, and their crea. tion-life was cut short. Death had us all when it had Adam in its hold. As creatures, we were all in him set up in life, and in him fell down into death. Therefore I say, creation of man was nullified, in order to make way for the higher work of Godhead, which is generation by the Holy Ghost out of the nullified creation ; a mystery which first began in Christ, and is now continuing in his members. And Christ himself, though generated of the Holy Ghost out of creation materials, doth by dying signify more completely than all, how null and void mere creation is rendered by sin, until the material substance of it be changed by the Holy Ghost in the grave. Man is the shadow of Christ, who in manhood was predestined to come: and no doubt Adam had the peculiarities of fatherhood and royal priesthood, because Christ was to be acknowledged Father and Royal Priest of all creation ; the Prince of life! If man thus created, had stood his ground, and occupied his place, we know not well what would have been, and are not called upon to speculate. But having fallen from his estate, God's purpose in him was not thwarted, changed, or turned aside; but rather served, advanced, and fulfilled. The worthlessness of the materials out of which the eternal building of glory was to be fabricated, was thereby demonstrated. The ma. terials crumbled down into corruption and dust, that the great Architect might shew what out of their worthlessness he can construct. Death says, Come what may out of this world, I will shew you that the outcome is not from any indwelling powers of its own. Death therefore the great eulogist of God, by being the great defamer of the creatures. I cannot tell how, but it hath occurred to me hundreds of times, when reflecting, in this my present mood, as if death were to prove the first verse in the Bible, that all things were created out of nothing. Death is like the tongue with which the creature saith, I am nothing; and when silent death bath preached this sermon, and summed up the long discourse with the death of the Son of God himself, so far as he was a creature, then the Architect of creation raiseth up the dead Christ, and places

him for the foundation-stone of a regenerate creation, which shall never be made null and void. And of this second temple, whereof the glory surpasseth the former, Christ is not only foundation and corner-stone, but he is the growth, the cement, the substance of it all; and he is the fashioner of its frame, and he is the polisher of its beauty; and the glory of its strength standeth in him alone. And thus is the second great truth of creation made firm, that all things were created in the Christ and by the Christ. The first truth is, Ye were created out of nothing, and ye are nothing. This they denied; and death came in, and proved them liars, for down to nothing they crumbled amain. Not indeed into absolute nothing, for God will not be frustrate by the creature's lie, but into powerless, shapeless dust, into vile unsightly corruption.The second truth was, Ye are all made by Christ, and in Christ. This also did they deny; and to prove it true, when Christ comes he passeth into death, and out of death brings the immortal and eternal life of creatures. This is the great signification, as I take it, of the death and resurrection of Christ. This is the law by which God hath been pleased to bring about his purpose ; and it hath oft occurred to me reverently and humbly to inquire into the great end served by this method of God's appointment. And ofttimes it hath presented itself to me in this point of view.

The race of man was from the beginning destined to hold dominion. Adam was created king of the round world. Moreover, he was created head and father of all who should inhabit that world ; prophet, priest, and king ; Christ's vicar on the earth ; only pope, that is, only father and vicar of Christ. This kinghood, priesthood, and fatherhood of a world's people, is the peculiarity of man's estate as distinguished from that of the invisible spirits, which is the only other form of intelligence that we know of. Now let us keep steadily before us these two properties distinctive of man; and I think they will guide us completely through the purpose of God, and shew it to be very simple. By coming into being in this sinful flesh of mine, commercing with this sinful world, which I am destined hereafter to rule as a king and priest, what do I, a regenerated man, learn hereby? I learn this, that instead of ruling

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