Seventhly, It is to be noted, that when the infpired Writers fpeak of our holy Redeemer, they give him fuch a Name (whether implying his be ing God or Man) as the first thing they mention of him, does require, or the principal thing they have in view, directs them to. And whatever things are afterwards mentioned of him under the Name or Title of that Nature, to which they do not originally and properly belong, are (by a fort of Catachrefis) predicated of the fame Subject confider'd in a different Capacity, merely to avoid the Inconveniency of giving quite different Names or Titles to the fame Subject, at the fame time, upon the account of the different Capacitys 'tis confidered in.

An Example or two will make this Matter obvious to the meaneft Reader. St. Paul says, Without Controversy great is the mystery of godliness: God was manifeft in the flesh, justified in the Spirit, feen of Angels, preached unto the Gentiles, believed on in the world, received up into glory, 1 Tim. 3. 16. In this Paffage God is the Subject. For why? Being manifefted in the Flesh is most truly affirmed of God; and in order to exprefs this Affirmation, God muft needs be the Subject. And the principal View the Apofile had, was to reprefent the Greatness of the Myftery of Godliness, of which the Manifeftation of God in the Flesh was the most evident, Demonstration. But then, because the Manifeftation of God in the Flefh was not the whole of that Myftery, but diverfe other Particulars, did moft justly de ferve our Notice, which are all of them true of that compounded Perfon, who is juftly ftyled God by reafon of his Divine Nature; therefore the Apoftle continues the Predicat without altering the

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Name of the Subject, and proceeds to affirm of him (tho' thofe Affirmations regaid him not as God, but as Man; that is, because he was God manifefted in the Flefh, or God-Man) that he was juftified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into glory; that is, the Man Chrift Jefus (even the other Nature united to God, and become one and the fame Perfon with God, and therefore fufficiently pointed at under the Name of the fuperior Nature) was juftified, or demonftrated to be what he pretended, in or by the Spirit, e

Again, St. Paul fays, that God hath translated us into the kingdom of his dear Son. In whom we have redemption through his blood, even the forgiveness of fins. Who is the image of the invifible God, the first-born of every creature. For by him were all things created, that are in heaven, and that are in earth, vifible and invifible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him, &c. Col. 1. 13, &c. You fee, the Subject is God's Son; and Chrift is undoubtedly God's Son as to his Human Nature. And the first thing affirmed of God's Son is, that in him we have redemption through bis blood, which manifeftly relates to his Human Nature. 'Twas therefore neceffary, that the Subject fhould be denoted by fome Name or Title which belonged to him as Man. But then, because the principal View of the Apoftle, in that glorious Character which follows, was to reprefent the Dignity of that Man, through whofe Bloud we have Redemption; therefore he proceeds to affirm (by way of Predicat to the fame Subject) fuch things of God's Son, as manifeftly relate to his Divine Nature, and can't poffibly be underflood of, or re

late

late to, his Human Nature; faying exprefly, that by bim were all things created, that are in heaven, and that are in earth, vifible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him. That is, the Apoftle affirms fuch things of him, whom he at firft characterizes as a Man, which can be true of him only as he is God.

Briefly then, whenfoever our Lord is fpoken of under the Name or Title of a Man, we muft understand his Human Nature only; and when he is fpoken of under the Name or Title of God, we muft understand his Divine Nature only: except. we are obliged to do otherwife for the Reasons already given. That is, we muft always restrain (when the Context and Circumftances will permit) what is refpectively spoken of each Nature, to the Nature it properly belongs to, confidered not as actually feparated from, but only as it is in it felf really diftinct from, tho' at the fame time infeparably united to, the other Nature. For, as I have already obferved, none of the feveral Names or Titles given in the Holy Scriptures to our Savior, does include or denote his two Natures united in one Perfon but each of them does refpectively fignify that Nature, upon the account of which it does originally appertain to him.

By this great Numbers of Texts become perfectly intelligible, and confiderable Difficultys are very eafily removed. For if this Rule be duly obferved, many Paffages will inftantly appear to be spoken of the Man Chrift Jefus only, without any Regard to the WORD or Divine Nature, which, if understood of the WORD or Divine Nature, or of the whole God-Man, would really imply, that the WORD

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WORD, or Chrift's Divine Nature, is inferior to the Very God. Such are thefe which follow. And ye are Chrift's and Chrift is God's, 1 Cor. 3. 23. But. to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jefus Chrift, by whom are all things, and we by him, 1 Cor. 8. 6. I would have you know, that the head of every man is Chrift; and the head of the woman is the man, and the head of Chrift is God, 1 Cor. 11. 3. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority and power. For he must reign till he hath put all enemies under his feet. The last enemy that fhall be deftroyed is Death. For he hath put all things under his feet. But when he faith, all things are put under him, it is manifeft that he is is excepted, which did put all things under him. And when all things shall be fubdued unto him, then fhall the Son also himself be subject unto him that put all things under him, that God may be all in all, 1 Cor. 15. 24- 28. For ye know the grace of our Lord Jefus Chrift, that though he was rich, yet for your fakes be became poor, that ye through his poverty might be rich, 2 Cor. 8.9. Now that he afcended, what is it but that he alfo defcended into the lower parts of the earth? He that defcended, is the fame also that afcended up far above all heavens, that he might fill all things, Ephef. 4. 9, 10. For both he that fanctifieth, and they who are sanctified (viz. as you your felf (d) explain it, Chrift and all good Chriftians) are all of one (viz. as you rightly fay, of Goa) for which cause he is not ashamed to call them brethren, Heb. 2. II. For it is not poffible that the blood of bulls and of goats, should take away fins. Wherefore when

be cometh into the world, he faith, Sacrifice and offering thou mouldeft not, but a body haft thou prepared me: In burnt offerings and facrifices for fin thou haft had no plea fure: Then Jaid I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God. Above, when be faid, Sacrifice, and offering, and burnt offerings, and offering for finthou wouldeft not,neither hadft pleasure therein, (which are offered by the law) Then faid be, Lo, I come to do thy will, O God, He taketh away the first, that he may establish the fecond. By the which will we are fanétified, through the offering of the body of Jefus Christ once for all, Heb. 10.47

10.

Thus alfo are thofe Texts to be understood, in which the Very God is ftyled the God, the Father, or the God and Father of our Lord Jefus Chrift. That ye may with one mind and one mouth glorifie God, even the Father of our Lord Jesus Christ, Rom. 15. 6. Blessed be God, even the Father of our Lord Jesus Chrift, the Father of mercies, and the God of all comfort, 2 Cor. 1. 3. The God and Father of our Lord Jefus Chrift, which is blessed for evermore, knoweth that I lie not, 2 Cor. 11. 31. Bleed be the God and Father of our Lord Jefus Christ, who hath blessed us with all spiritual bleffings in heavenly places in Chrift, Ephef. 1.3. That the God of our Lord Jefus Chrift, the Father of glory, may give unto you the Spirit of wisdom and revelation, in the knowledge of him, v. 17. We give thanks to God, and the Father of our Lord Jefus Chrift, praying always for you, Col. 1. 3. Bleffed be the God and Father of our Lord Jefus Chrift, which according to his abundant mercy, hath begotten us again unto a lively hope, by the refurrection of Jefus Chrift from the dead, 1 Pet. 1. 3. And bath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen, Rev. 1,6ME 1. 6.

Thus