possessing one and the same Nature the one is suppos'd to have done what the other did Proceed we to the seventh Chapter where we meet with an Emphatical Proof of the Eternity of Christ The Apostle there teacheth us that Melchisedec is the true Portraiture of our Lord in this Type I find a King of righteousness and of Peace and so far the Resemblance is exact for we know that Righteousness and Peace kiss and embrace each other in the Original But consider we those other Lineaments that compose the Type He was without Father without Mother without descent having neither beginning of days nor end of life This according to the Letter cannot be said of any Man if Melchisedec was a Man he had Father Mother Descent beginning of Days and end of Life but nothing of all this is found in the Scripture where not the least mention is made of the Family nor of the Birth nor of the Death of Melchisedec which is very strange forasmuch as the Holy Ghost hath given us the Genealogy of many Persons much less considerable how comes it to pass that it hath neglected to give us these particulars concerning the great Melchisedec Why the reason is plain his Design was to represent to us a Portraiture that might resemble our Lord Being made like the Son of God saith our Author The Holy Ghost on purpose suppresseth the Birth and Death of Melchisedec to the end that this Illustrious Unknown might the better represent the Eternity of the Son of God who is without beginning of days as he is without end of life In the 9th Chapter we find a new Proof of the Eternity of our Saviour Heb. 9.14 It is said that Christ through the eternal spirit offered himself to God What is this Eternal Spirit here mention'd It is not the Soul of our Lord that is now here called the Eternal Spirit Besides the Soul of our Lord was a part of the Sacrifice it self whereas the words speak of the Nature that offers and not of that which is offer'd Neither is it the Holy Ghost the Third Person in the Sacred Trinity he did not offer up our Saviour but he offer'd up himself it must therefore have been an other Nature which our Saviour here calls the Eternal Spirit The Godhead of Christ perform'd the Priest's Office here upon the Manhood predestinated to be the Victim for Mankind I refer also to this That Argument which the same Author draws from the Eternity of Jesus Christ to engage the Christians to persevere in his Doctrine Jesus Christ the same yesterday and to day and for ever The Apostle by these words renews the Notion he had given them in the beginning of this Epistle where we have seen that he asserts the Eternity of Jesus Christ from a Text of the Old Testamnnt Indeed we find the Author had this Eternity in his eye throughout to the very end of the Epistle and 't is with reference to this that we must explain this Elogy of our Saviour which comprehends all distinction of Time past present and to come He is the same yesterday to day and for ever which answers to the Explication St. John gives us of the Eternity of the Father Grace be unto you and peace from him which is and which was Rev. 1.4 and which is to come And the very same Expression is attributed to Christ by St. John or rather our Saviour attributes it to himself in St. John's Revelation Rev. 1.8 I am Alpha avd Omega the Beginning and the End saith the Lord which is which was and which is to come the Almighty Who is it that speaks thus He of whom it is said in the verse foregoing Behold he cometh with clouds and every eye shall see him is the same who in the following Verse saith I am Alpha and Omega the first and the last For St. John having turned himself to see who it was whose Voice he heard saw Jesus Christ Our Lord therefore is Eternal Immensity is the Second Attribute by which our Saviour is present in all places at the same time If it were not so how could he make good the Promise made to his Disciples For where two or three are gathered together in my name Matt. 18.20 there am I in the midst of them It is very observable that this is the Language of God under the Old Law where we see that in several passages he promises to dwell amidst his People Think we that any one but the Son drust have spoke like the Father Besides I will take the boldness to say that as Grace displays it self in the Gospel the Son by promising his presence in all places saith yet more than the Father The Father assures his People that he will dwell amongst them and sometimes does even restrain this his Habitation to the compass of the Tabernacle They shall make me a Sanctuary saith he in Exodus and I will dwell in the midst of them But our Saviour extends his Promise to a much greater compass even to a wheresoever two or three are gathered together in my name there am I in the midst of them As if he had said That place wheresoever it be shall be to me a Jerusalem a Tabernacle a Sanctuary What can this import less than Immensity at a time when Grace overflows the whole Universe without any distinction of People In all parts of the World our Lord is present in the midst of the least Assemblies where his Name is called upon He is in all places at the same time he sees what is done there he hears all that is said there he blesseth those whom he will bless In a word he is in all places where he is call'd upon as God was in the Sanctuary of old It is well enough known that when our Saviour promiseth his presence he means a presence of his Virtue and Influences Immensity is not the proper subject of a Promise That which of its own Nature is present in all places is there whether he promise it or not but because our Lord doth promise a presence of Virtue in all places we have good reason to conclude that he is in all places This Conclusion is evident our Saviour could not act in all places if he were not in all places Now-a-days 't is maintain'd that we cannot conceive the Existence of God in any place but by some Divine Operations God is every where say they because he operates every where Say we the same of our Saviour he is every where because he acts every where For where two or three are gathered together in my name there am I in the midst of them We need no more than common sense to convince us that if our Blessed Lord had no other Amplitude but that of his Human Nature he could never fulfil this great Promise But still to open a further Light to his Immensity we need only call to mind his Discourse with Nicodemus in the third of
excellent proof of the Divinity of our Great Redeemer He is therefore as you see equal to his Father in Eternity in Immensity in Holiness in Power and in Mercy And what is the result of this Equality but this that our Lord possesseth the Attributes of the Divine Essence and enjoys the Honour that is incontestably due to that Essence This is the third Head whereby we prove that Jesus Christ is equal with his Father That which at first put us upon the Meditation of this Article is that Honourable Rank our Saviour holds in the Scriptures In that Sacred Book where every thing is in its proper place and where nothing that is created is made to go hand in hand with God and yet there we ever see the Son always join'd with his Heavenly Father Teach all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost There are three that bear record in heaven the Father the Word and the Holy Ghost John 5.7 These are Texts where we see these three Adorable Persons rank'd in one Line St. Paul blesseth the Corinthians from the Son even as from the Father The grace of our Lord Jesus Christ the love of God 2 Cor. 13.14 and the communion of the Holy Ghost be with you all A remarkable passage indeed where we find the Son even nam'd before the Father which yet we find also in many other passages But why is the order here inverted To make it appear Gal. 1.1 2. 2 Thes 2.16 say the Fathers that the order of names does not import a Subordination of different Natures The Father Son and Holy Ghost are only one Divine Nature and therefore it is that the Scripture sometimes placeth the Son above the Father Can we imagine that that Sacred Record would ever have committed such an absurdity if the Son had been no more than a Creature I appeal to any Man who hath in the least degree savour'd the Spirit of Scripture What think we of such a speech as this The Grace of Moses and the Love of God be with you all Or of this Joshua call'd to be a Leader of Israel not of Men nor by Man but by Moses Gal. 1.1 and by God or of this Now Moses and God comfort your Hearts I appeal to any one whether it be not prophane to talk at this rate and yet do but put the Name of Jesus Christ instead of Moses and we shall find all these passages word for word in the New Testament This is an observation rais'd from the Son 's being sometimes named before the Father but tho the Son had been continually plac'd in the second rank as indeed commonly he is yet the Argument for all that continues in its full force The Son would never have been join'd with the Father in the Scripture if the Son had been a Creature because he would have been infinitely inferior to him neither would the Scripture ever have suppress'd this distance by ranging the Father and the Son together in one Line and placing them on one and the same Throne Is not this to tell us plainly and openly that both of them possess the same undivided Nature This is the Honour the Holy Ghost hath given to the Son of God in the Scriptures See we now what Honour we Men ought to render to this Son who is our Master and Saviour Worship is as it were the shadow of the Godhead let us thereby take the height and elevation of the Lord we are to worship To this purpose let us lay this down for a Principle That the Glory of Adoration belongs to none but God alone Should I go about to prove this Truth from the Old Testament I should be fain to take in the Testimony of all the Prophets They have all of them in the most smart and lively terms express'd the Jealousie of God for any Divine Honours exhibited to Creatures We need but cast our Eyes upon the Old Testament to be fully convinc'd thereof It being indeed no other than a perpetual Commentary upon the First Commandment Thou shalt have no other Gods before me There never was any the least variation or contest in this point Never did the Prophets patiently endure to see Men worship any other gods save him alone who hath created Heaven and Earth These Holy Men unanimously declare that to him alone belongs thâ— Glory of Adoration No Creature at all is to be worshipp'd neither Stars nor Plants nor living Creatures nor Men nor Angels Men indeed have sometimes been called gods as we have already taken notice Moses was instead of God to Aaron and Judges are called gods we also find this name given to Angels in some places but this name given by way of Metaphor doth not import Adoration Aaron did not adore Moses neither did Israel adore their Judges or the Angels for this is the glory of God only and he hath sworn he will not give his glory to another Neither hath this point of Divinity been alter'd under the New Testament It is none of those Mosaick Rites that were to cease as soon as the fulness of time was come God is always God and if we may so say he never was more God than he is at present or to soften the Expression he never more appear'd God than in the Manifestation of Grace Herein he hath made all his Goodness to pass before us and consequently he never more deserv'd to be only worshipped Shall we suppose then that under a Dispensation where by a new Effusion of Grace he hath deserved an accession to his former glory of Adoration that he is become unconcern'd for that glory whereof formerly he was so Jealous And to that degree as to set a Creature at his Right Hand A Creature plac'd on God's side is something that is contradictory Let us set every thing in its proper place God always abides alone in the Throne and the Creature at the foot of it But without having recourse to Reasoning which inform us that the glory of God is an unalienable Right and Possession the Holy Scripture assures us that under the Gospel as well as under the Law the glory of Religious worship belongs to God only We know the answer our Lord return'd to a Creature that would fain have been ador'd Thou shalt worship the Lord thy God and him alone shalt thou serve This answer is good at all times The Apostles use the same Language as their Master they say in more places than one 1 Tim. 1.17 Rom. 16.27 Acts 14.15 To the only wise God be honour and glory for ever and ever Amen When St. Paul sees Men about to worship the Creature he points them straight to the Living God We preach unto you that ye should turn from these vanities to the living God 'T is to him alone that your Homage of right is due When the Apostle represents to the Galatians the excess of that Corruption wherewith
to satisfie the Divine Justice for us in bearing the Punishment of our Sins as he actually did V. That we detest the Opinions of Socinus and of all others that are contrary to the foremention'd Truths not considering them as Innocent Opinions or Tolerable Errors but as Heresies which absolutely overturn the Foundations of the Christian Faith and that consequently we can have no Religious Communion with those that follow them or teach them VI. That we do also condemn their Opinion who deny the inward and immediate Operation of the Holy Ghost in the Conversion of Man to God and who pretend that the Holy Ghost doth not so open the Hearts as to make Men believe the Word incline them to love God and to obey his Commandments And that for the rest we heartily Subscribe to the Confession of Faith of the Reformed Churches of France which those of us who have been admitted to the Holy Ministry in that Kingdom have already Subscribed without pretending to meddle with matters of Discipline We trust that God will give us his Grace to preserve this Doctrine pure and entire to our last Breath and to evidence it as well in our publick Sermons as our private Conversations London the 30th of March 1691. T. Satur formerly Minister of Montauban Moderator A. Piozet formerly Minister of Mans Joint-Moderator C. G. La Mothe formerly Minister of Rouan Secretary Du Bourdieu formerly Minister of Montpelier Le Chenevix formerly Minister at Mante P. Charles formerly Minister at Mauvesin L. Rival formerly Minister at Salies O. Champion formerly Minister at Mougon Bejamin de Daillón formerly Pastor of the Church of Rochefoucault Sers formerly Minister in the Church of Montredon La Caux formerly Minister at Castres De Guilhem formerly Minister at Brebyeres in Peregord J. Lovis Malide formerly Minister at Casteljaloux De Primerose Minister of the French Church of London Mitault formerly Minister at Chef Boutonne Samuel Metayer Minister of St. Quentin De Joux formerly Pastor of the Reformed Church of Lyon P. Testas formerly Minister of the Reformed Church of Milhan in Guienne Marc Vernoux formerly Minister of the Church of Mazemet in Languedoc Fauleon formerly Minister at Fecamp in Normandy Betoule formerly Minister of Duras J. Campredon formerly Minister of Pont de Larn. Pierry Fleury formerly Minister of the Church of St. Aignan upon the Maine in France Jean Farcy Minister of the Church of Mouchamp in Low Poictou Jacques Severin formerly Minister at Chery les Rosois in Ferache F. Testas formerly Minister at Poitiers Jacques Tirel formerly Minister at St. Vaast Canolle Minister of Gontauld Pont formerly Minister of Mazeres Jean Gommare Minister of Muffidan in the Dutchy of La Force Baignoux formerly Minister at Poitiers David Grimaudet formerly Minister of the Church of Desaigns Jacques Doulés formerly Minister at Angles Pierre Fontaine formerly Minister of Royan Daniel du Tens formerly Minister of the Reformed Church of Anger 's J. Solinhac formerly Minister at Realville Pierre Souchet formerly Minister at Rochouard Jacob de Rouffignac formerly Minister at Puycasque J. Bardon formerly Minister of Bruniquel Jean Baron formerly Minister of Mazemet Jean Molles formerly Minister of Cardalhac Daniel Chais la Place formerly Minister of 〈◊〉 Sâ—ave in Dauphiné Le Sauvage formerly Minister at Alenson Jean Cabibel formerly Minister of Brassac Etienne Molenér formerly Minister de Lisle in Jordainâ— Philippa la Loe formerly Minister at Orbec Jean Couyer formerly Pastor of Linieres in Angoumors Jacob Asselin formerly Minister at Dieppe Jean Forent formerly Minister of the Church of Syon in Brétagné C. Pegorier formerly Minister of Havre Charles Bertheau formerly Minister of Paris P. Roussillion formerly Minister of the Baronny of Montreden in the Lower Languedoe P. Pezé Dégalimére formerly Minister at Mans. Barthelemy Balaguier formerly of the Church of Aiguefonde in the High Languedoc Paul Gravisset formerly Minister at Ardenay in the Countrey of Maine Jean Boudet formerly Minister at Genebrieres Joseph de la Mothe formerly Minister of the Reformed Church of Puymirol Jouneau formerly Minister at Barbesieux J. Lions formerly Minister at Montelimart Gabriel Barbier Minister at Greenwich Pierre Blanc Minister Rival Minister J. Lombard formerly Minister at Anger 's J. Majou formerly Minister at Ciré Durand Raoux formerly Minister of St. Privat J. Graveral formerly Minister at Lyons Jacques Laborie Minister Barthelemy Basset Minister J. M. Verchiere Minister Abraham Gilbert formerly Minister at Melle Jean Charpentier Minister Charles Contet Minister Antoine Review Minister H. de Rocheblave Minister Jean le Febvre Minister A. Lombard Minister Jean Bernard Minister Elisee Geâ—auld Minister Brocus de Handeâ—â—â—ens formerly Minister of Casteljaloux Mote formerly Minister of the Place de Barre in Cevenes Jacques Misson formerly Minister at Niort Pierre Bossatran formerly Minister at Niort in Poitou Michel David formerly Minister of my Lady Dutchess de la Force Pierre Ticier formerly Minister of Mauvesin Jean la Motthe Minister of the Church of la Bastide Rouairouse Michel Cordier formerly Minister of Fieux Bertheau the Elder Minister of the Church of Montpelier La Riviere formerly Minister at Toulouse Brevet formerly Minister of the Church of Dompierre and Bourneuf A. Fornes Minister A. Richard formerly Minister of Esperausses in Languedoc P. Astruc Minister of the Church of la Gazelle in Auvergne Jean Chabbert Minister La Porte formerly Minister of the Church of Agen in Low Guienne J. Dejoux Junior Chaplain in Their Majesties Ship the Northumberland A. de St. Denys formerly Minister at Sancourt in Normandy FINIS