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CH A P. IV. That God is the Father of the Man Jesus Chrift.
the Father of the Man Jesus Christ. I have already observ'd, that the very God is the Father of all Mankind by his general Paternity, even because he is the Author of all Beings whatsoever. But then, every body knows, what we mean by the Father of a Child in the ordinary Acceptation of that Phrase.' Tho' the very God is by his general Paternity the Father of every Child, as he is the Original Author of all Beings; yet he having appointed inferior Agents to be the instrumental and immediat Causes of different Effects, has setled such a Course of Things, that Mankind is produc'd by Propagation; and he who propagats a Child, is callid the Father of it, as being under God the instrumental and immediat Cause of that Child's coming into the World. Since Adam and Eve were form'd, the same Species · has been continu'd in this usual manner, in every Instance except the Blessed Jesus; who tho' he is very Man, of the same Species with ourselves, was notwithstanding begotten in a different Way; and tho' he had an human Mother, yet he had not an human Father. For the very God was to him in. stead of an human Father.
There can be no Dispute between your self and me about this Matter. However, for the sake of others, let me prove it.
The Angel told the blessed Virgin, that she should bring forth a Son, and call his Name Jesus, Luke 1. 31. Then said Mary unto the Angel, How fall
this be, seeing I know not a man? And the Angel answer'd and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee : therefore also that holy thing which shall be born of thee, shall be calLed the Son of God, v. 34, 35. The blessed Virgin, having never been known by Man, could not understand, how she should bear a Son. The Angel removes that Difficulty, by telling her, that she should conceive by the Operation of the Holy Ghost, and that therefore her Child should be cal. led the Son of God. 'Tis true, her Child was call’d the Son of Man, as we shall foon fee : but then he is also call’d the Son of God, and particularly for that very Reason, because he was begotten, not by a Man, but by the Operation of the Holy Ghost. I confess, 'twas only the Body of the blelfed Jesus, which was then begotten; but yet, since an human Soul is of Course added to every human Body, which is produc'd : ’tis certain, that God is as properly the Father of the Man Christ Jesus, as any Man is the Father of his Child, when he begets his own Likeness. And accordingly, tho' God is the Father of all Mankind by his general Paternity, and the Father of all Christians by his particular or federal Paternity; yet he is the Father of the blessed Jesus by a Special Paternity, even because the blessed Jesus was begotten by him in so peculiar a manner, as no other Man ever was.
Nor can it be objected, that our Lord is frequently callid the Son of Man. No body knows better than your self, that that Phrase imports no more, than that he was of human Race, being descended truly and properly from the Jewish stock, And so he certainly was by the Mother's lide, alcho' God was his Father.
You will give me leave to add, that God is the Father of the Man Jesus Christ, upon the account of his Resurrection also. For,to use the Words of a moft excellent(a)Writer, Christ must therefore be acknowledgʻd the Son of God, because be is raised immediately by God out of the Earth unto immortal Lifé. For God hath fulfilled the Promise unto us, in that he hath raised up Jesus again ; as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee. The Grave is as the Womb of the Earth ; Christ who is raised from thence, is as it were begitten to another Life; and God, who raised him, is his Father. So true it must needs. be of him, which is Spoken of others, who are the Children of God, being the Children of the Resurrection. Thus was be defined, or constituted and appointed, the Son of God with Power, by the Rea surrection from the Dead : neither is he called simply the first that rose, but with a Note of Generation, the first born from the Dead.
But then, it must be remembred, that tho' Christ is for the present, yet he will not always be,the Only Son of God,or the Only Begotten of the Father, upon this Account. For all that shall be rais'd to Everlasting Life, will be the Sons of God in this Respect. However, Christ is the first born Son of God upon the account of his Resurrection. For tho' some others were rais'd from the Dead by God before the Resurrection of our Lord Jesus Christ, yet they dy'd again : whereas our Lord Jesus Christ never dy'd after his Resurrection. For as the Apostle fpeaks, Christ being raised from the dead, dieth no more ; death bath no more Dominion over him. For in that be died, be died unto fin once : but in that be liveth, be li
(a) Bishop Pearson on the Creed, p. 106.
veth unto God, Rom. 6.9, 10. Our Savior therefore is the first begotten and the first born from the Dead ; because he is the very first that was rais’d by God to erernal Life.
CH A P. V.
The State of the Controversy between Dr. Clarke and
the Author concerning the WORD, or Divine Nature of our Lord Jesus Christ.
"HESE things being premis’d, wherein (I hope) we are perfectly agreed,
let us now enter upon the Confideration of the first Point in Controversy between us. 'Tis confefs'd on both Sides, 1. That the blessed Jesus has a Divine Nature, viz. the WORD. 2. That the WORD, or Divine Nature of the blessed Jesus, is call'd God. But the Question is, whether the WORD, or Divine Nature of the blessed Jesus, be the very God, that is, the one selfexistent Being. I affirm, that he is; and You deny it, making him a Being distinct from, and inferior to, the one selfexistent or very God. That this is your Notion, I need not prove. I heartily wish it did not appear too frequently in your Writings concerning the Holy Trinity.
Now the Truth is, since there are two Natures united in the blessed Jesus, that is, since the WORD and the Man Jesus Christ are united into one Person: we can't wonder, that the holy Scriprures do speak of him in very different Manners; and affirm such Things of him with respect to the one Nature, as can't possibly be affirm’d with respect. to the other.
Let us but reflect upon our selves. Each of us has a Body and a Soul. These constituent Parts are vastly different from each other, the one being material, the other inmaterial. Now if any Person should affirm of a Man's Soul, that 'tis material, or of his Body, chat 'tis immaterial ; would not these Affirmations be arrant Falshoods? And yet it may notwithstanding be truly affirm'd of the Man, that he is material, and that he is immaterial. But then these Propositions are true concerning the Man in different Respects. With respect to his Body, he is material : with respect to his Soul, he is immaterial. Wherefore we must carefully diftinguish between what is affirm'd of him with respect to his Soul, and what is affirm'd of him with respect to his Body. Else what is really true, will appear false ; and what is really false, will appear true, by a confus'd Misapplication.
Even thus, since in the blessed Jesus two Natures are united, which are vastly different from each other: if a Man should affirm concerning his Divine Nature, that 'twas Created; and concerning his human Nature, that it made the World ; these Affirmations would be arrant Falshoods. And yet, it may notwithstanding, be truly affirm'd of the blessed Jesus, that he made the World, and that he was created
These Propofitions therefore are true of the blessed Jesus in different Respects. His human Nature was created; and his Divine Nature made the World. Wherefore we must carefully diftinguish between what is respectively affirm's of him upon the account of the Divine and human Natures. Elle we shall blunder into numberless Untruths, and make the holy Scriptures a mere jumble of Contradictions.