text, and three distinct propositions, without any dependence of one upon the other; whereas all the words together are but an expression of Christ's exinanition, with an explication showing in what it consisteth: which will clearly appear by this literal translation, "But emptied himself, taking the form of a servant, being made in the likeness of men." Where if any man doubt how Christ emptied himself, the text will satisfy him, by "taking the form of a servant ;" if any still question how he took the form of a servant, he hath the apostle's resolution, by "being made in the likeness of men." Indeed after the expression of this exinanition, he goes on with a conjunction, to add another act of Christ's humiliation; "And being found in fashion as a man," being already by his exinanition in the form of a servant, or the likeness of men, "he humbled himself, and became," or rather "becoming obedient unto death, even the death of the cross." As therefore his humiliation consisted in his obedience unto death, so his exinanition consisted in the assumption of the form of a servant, and that in the nature of man. All which is very fitly expressed by a strange interpretation in the Epistle to the Hebrews. For whereas these words are clearly in the psalmist, "Sacrifice and offering thou didst not desire, mine ears hast thou opened," Psal. xl. 6; the apostle appropriateth the sentence to Christ; "When he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me," Heb. x. 5. Now seeing the boring of the ear under the law, was a note of perpetual servitude, seeing this was expressed in the words of the psalmist, and changed by the apostle into the preparing of a body; it followeth that when Christ's body first was framed, even then did he assume the form of a servant.

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Again; it appeareth out of the same text, that Christ was in the form of God before he was in the form of a servant, and consequently before he was made man. he who is presupposed to be, and to think of that being which he hath, and upon that thought to assume, must have that being before that assumption: but Christ is first expressly said to be in the form of God, and, being so, to think it no robbery to be equal with God, and notwith

standing that equality, to take upon him the form of a servant: therefore it cannot be denied but he was before in the form of God. Beside, he was not in the form of a servant, but by the emptying himself, and all exinanition necessarily presupposeth a precedent plenitude; it being as impossible to empty any thing which hath no fulness, as to fill any thing which hath no emptiness. But the fulness which Christ had, in respect whereof assuming the form of a servant, he is said to empty himself, could be in nothing else but in the form of God, in which he was before. Wherefore, if the assumption of the form of a servant be contemporary with his exinanition; if that exinanition necessarily presupposeth a plenitude as indispensably antecedent to it; if the form of God be also coæval with that precedent plenitude; then must we confess, Christ was in the form of God before he was in the form of a servant: which is the second proposition.

Again; it is as evident from the same scripture, that Christ was as much in the form of God, as the form of a servant, and did as really subsist in the divine nature, as in the nature of man. For he was so in the form of God, as thereby to be equal with God. But no other form beside the essential, which is the divine nature itself, could infer an equality with God. "To whom will ye liken me and make me equal, saith the Holy One?" Isa. xl. 25. There can be but one infinite, eternal, and independent Being; and there can be no comparison between that and whatsoever is finite, temporal, and depending. He therefore who did truly think himself equal with God, as being in the form of God, must be conceived to subsist in that one infinite, eternal, and independent nature of God.

Again; the phrase, "in the form of God," not elsewhere mentioned, is used by the apostle with a respect unto that other, of" the form of a servant," exegetically continued" in the likeness of man ;" and the respect of one unto the other is so necessary, that if the form of God be not as real and essential as the form of a servant, or the likeness of man, there is no force in the apostle's words, nor will his argument be fit to work any great degree of humiliation upon the consideration of Christ's ex

inanition. But by "the form" is certainly understood the true condition of a servant, and by "the likeness" is infallibly meant the real nature of man: nor doth "the fashion," in which he was found, destroy, but rather assert, the truth of his humanity. And therefore, as sure as Christ was really and essentially man, of the same nature with us, in whose similitude he was made; so certainly was he also really and essentially God, of the same nature and being with him, in whose form he did subsist. Seeing then we have clearly evinced from the express words of St. Paul, that Christ was in the form of a servant as soon as he was made man, that he was in the form of God before he was in the form of a servant, that the form of God in which he subsisted doth as truly signify the divine, as the likeness of man the human nature; it necessarily followeth, that Christ had a real existence before he was begotten of the virgin, and that the being which he had was the divine essence, by which he was truly, really and properly God.

Thirdly; he who is expressly styled " Alpha and Omega," the first and the last, without any restriction or limitation, as he is after, so he was before, any time assignable, truly and essentially God. For by this title God describeth his own being, and distinguished it from all other. "I the Lord, the first, and with the last, I am he. I am he, I am the first, I also am the last. I am the first, and I am the last, and beside me there is no God." Isa. xli. 4; xlviii. 12; xliv. 6. But Christ is expressly called Alpha and Omega," the first and the last. He so proclaimed himself" by a great voice, as of a trumpet, saying, I am Alpha and Omega, the first and the last," Rev. i. 11. Which answereth to that solemn call and proclamation in the prophet, "Hearken unto me, O Jacob, and Israel my called," Isa. xlviii. 12. He comforteth St. John with the majesty of this title, "Fear not, I am the first and the last," Rev. i. 17. Which words were spoken by "one like unto the Son of Man," by him "that liveth, and was dead, and is alive for evermore;" that is undoubtedly, by Christ. He upholdeth the church of Smyrna in her tribulation by virtue of the same description, "These things saith the first and the last, which was

dead and is alive," Rev. ii. 8. He ascertaineth his coming unto judgment with the same assertion, "I am Alpha and Omega, the beginning and the end, the first and the last," Rev. xxii. 13. And in all these places, this title is attributed unto Christ absolutely and universally, without any kind of restriction or limitation, without any assignation of any particular in respect of which he is the first or last; in the same latitude and eminence of expression, in which it is or can be attributed to the supreme God. There is yet another scripture in which the same description may seem of a more dubious interpretation: "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty," Rev. i. 8. For seeing it is the Lord who so calls himself, which title belongeth to the Father and the Son, it may be doubted whether it be spoken by the Father or the Son; but whether it be understood of the one or of the other, it will sufficiently make good what we intend to prove. For if they be understood of Christ, as the precedent and the following words imply, then is he certainly that" Lord, which is, and which was, and which is to come, the Almighty;" that is, the supreme eternal God, of the same divine essence with the Father, who was before described by "him which is, and which was, and which is to come," to whom the six-winged beasts continually cry, "Holy, holy, holy, Lord God Almighty, which was, and is, and is to come," Rev. iv. 8; as the familiar explication of that name which God revealed to Moses, Exod. iii. 14. If they belong unto the supreme God, the Father of our Lord Jesus Christ, then did he so describe himself unto St. John, and express his supreme Deity, that by those words, "I am Alpha and Omega, the beginning and the ending," he might be known to be the one almighty and eternal God; and consequently, whosoever should assume that title, must attribute as much unto himself. Wherefore seeing Christ hath so immediately, and with so great solemnity and frequency, taken the same style upon him by which the Father did express his Godhead; it followeth, that he hath declared himself to be the supreme, almighty, and eternal God. And being thus the Alpha and the first, he was before any time Div. No. XIV.

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assignable, and consequently before he was conceived of the virgin; and the being which then he had was the divine essence, by which he was truly and properly the almighty and eternal God.

- Fourthly; he whose glory Isaiah saw in the year that king Uzziah died, had a being before Christ was begotten of the virgin, and that being was the divine essence, by which he was naturally and essentially God: for he is expressly called "the Lord; holy, holy, holy; the Lord of hosts, whose glory filleth the whole earth;" Isa. vi. 1; which titles can belong to none beside the one and only God. But Christ was he whose glory Isaiah saw, as St. John doth testify, saying, "These things said Esaias, when he saw his glory, and spake of him," John xii. 41; and he, whose glory he saw and of whom he spake, was certainly Christ; for of him the apostle treateth in that place, and of none but him. "These things spake Jesus and departed. But though he," that is, Jesus, "had done so many miracles before them, yet they believed not on him," that is, on Christ who wrought those miracles. The reason why they believed not on him was, "that the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report?" and as they did not, so they could not believe in Christ, because that Esaias said again, He hath blinded their eyes, and hardened their hearts; that they should not see with their eyes, nor understand with their hearts, and be converted, and I should heal them." For those who God foresaw and the prophet foretold, should not believe, could not do it without contradicting the prescience of the one and the predictions of the other. But the Jews refusing to assent unto the doctrine of our Saviour, were those of whom the prophet spake; for "these things said Esaias when he saw his glory, and spake of him." Now if the glory which Esaias saw were the glory of Christ, and he of whom Esaias in that chapter spake were Christ himself; then must those blinded eyes and hardened hearts belong unto these Jews, and then their infidelity was so long since foretold. Thus doth the fixing of that prophecy upon that people, which saw our Saviour's mira