eternal generation before all worlds." Here the words "mine own essence, before the early morning," or as he interprets it, "before all worlds," are thrust into the text contrary to the very sense and scope of the passage, that it might appear a proof of that doctrine which hath no better foundation in revelation to support it. This is one text which our modern advocates for eternal generation acknowledge has no relation to it.

"I was set

Another we have in the Proverbs, up from everlasting, from the beginning or ever the earth was. When there were no depths, I was brought forth:-before the mountains were settled; before the hills, was I brought forth." A learned modern doctor affirms in one part of his writings, that this "is to be understood of the eternal generation and sonship of Christ; and the repetition of the phrase brought forth, partly shews the importance of it; it being a matter of infinite moment and concern, and deserving the strictest attention and observation; and partly shews the certainty of it; the eternal generation of Christ being an article of faith most surely to be believed." But in another part of his works, the same author says, "This passage is a glorious proof of Christ's eternal exist ence, though not so clear a one of his eternal sonship The phrases of setting up, possessing, bringing forth, and bringing up, seem rather to refer to his mediatorial office." The doctor's candor is very commendable, in making so fair a retreat. In great humility he would rather contradict himself, than expose an article of faith most surely to be believed,

a matter of infinite moment,--to the charge of self-contradiction. The terms in the passage suit so ill with his leading sentiment, "That Christ is a Son, as he is God,-that he was begotten as GOD,

*Prov. viii. 23, 24, 25.

&c. if applied to it would wholly destroy the important truth. It was necessary either to apply them in another way, or call in the assistance of figures, (or mysteries, the only remedies in such cases of distress) which can never be accommodated or explained on such a principle, and must only involve the author in endless criticisms and debates, about words that have no meaning at all when so applied.

We have another supposed proof of eternal generation in the Proverbs, "What is his name,

and what is his Son's name, if thou canst tell?" Which the same doctor paraphrases thus, "What is his name? That is his nature and perfections, which are incomprehensible and ineffable: and seeing he has a Son of the same nature with him, say what is his nature and perfections? Declare his generation, and the manner of it, his divine filiation, and in what class it is."

The doctor makes a very unsuitable supplement to the text, that it may seem to favor his cause. It says nothing about generation or filiation. Nor has it any relation to God, or Jesus Christ, his Son, at all. But though we should grant they are intended here, and by name is meant nature, the question will only refer to his nature and perfections, not his generation, and the manner of it,not his filiation, and in what class it is? Besides, if generation must be forced into the text, the question relates as much to the generation of the one, as the other. I say, if name here signify generation, as the doctor says, it must refer to the generation of the Father, as well as the generation of the Son: which effectually destroys all his fine paraphrase.

* Prov. xxx. 4.

↑ See page 186.

↑ Isa. lii. 3.

What Isaiah saith, is held as another proof of eternal generation." He was taken from prison, and from judgment; and who shall declare his generation? For he was cut off out of the land of the living." This middle clause is very differently applied by commentators. Some to the incarnation of Christ:-some to the eternal duration of his life after his resurrection:-and others, both ancient and modern, apply it to his numberless offspring, or spiritual seed. Any one of these is more consistent than to screw up the meaning of the expression to an eternal begetting of the divine person of the Lord Jesus, as many insinuate; which neither the words themselves, nor these going before or following them, will by any means allow. The verse before, and this, are a striking description of our Redeemer's surpassing humility, under the several steps of the Jews' stubborn cruelty towards him.

Therefore, taking the words in connection, 1 think the following sentiment is clearly pointed out: "Who shall declare his generation?" Who shall declare the perverse obstinacy, the wickedness, and injustice of that generation in which he lived? So cruel as thus to oppress the innocent Lamb of God; against whom their stretched invention, though assisted with diabolical malice, could find no charge worthy of punishment or death. The prophet therefore adds, "He was cut off out of the land of the living, (yet not for himself, as Daniel speaks, for no crime of his own, but) for the transgression of my people was he smitten." Which is a plain reason for both the depth of his humility in his voluntary sufferings and death for his people, and the unaccountable cruelty of that crooked and perverse generation,

⚫ Isa. liii. 8.

the Jews and Roman governors, who conspired to crucify an innocent person, in whom they could find no fault. This sense of the text is highly favored by the character Moses gives Israel in his time, whom he calls a "crooked* and perverse generation." The language is almost the same in both texts.

But what will put this sense of the text beyond all exception, and fix it as the only meaning thereof, is, that the same word DOR, which is here translated generation, is through all the old testament put for a certain period of time; and the people that lived in that age or period,—a certain race or class of people, living at the same time, as in the last cited text; and also in these, "Onet generation passeth away, and another generation cometh. The Lord will have war with Amalek from generation to generation. Lord, thou hast been our dwelling-place in all generations." generation and generation. Marg. Now, as the word DoR in these, and many other places, invariably signifies the same thing, and never the act or manner of generation, it is certainly sufficient to settle the meaning of it in this text, especially as the scope so evidently favors it; and it must be a base prejudice, that makes people impose a sense upon the text, which neither it, nor any similar one hath the least relation to.

In

As to Nebuchadnezzar saying, the "form of the fourth, (whom he saw in the furnace) is like the Son of God," I have shewed, page 186, that he could not mean Christ by what he said, and shall only add here, that it is very difficult to account for Nebuchadnezzar's obtaining such knowledge of

*Deut. xxxii. 5.

+ Eccl. i. 4. Exod. xvii. 16. Psa. xc. 1.

Dan. iii. 25.

Christ; but more so, how his words can be made a proof of eternal generation. But should his knowledge of Christ be admitted; he that is mentioned as the Son of God, Nebuchadnezzar calls a man, which is very inconsistent with the notion of his being God, as he is a Son. The words would rather infer, that his manhood is included in the notion of sonship, which belongs to his inferior character, as he is called "the angel of the God of Shadrach," &c. But I wish them much good of all the help they can get from Nebuchadnezzar to their weak cause: for I choose not that any should imagine the cause I contend for stands in need of any such assistance.

The next text is in Micah,-" Out* of thee (Bethlehem) shall he come forth into me, that is to be ruler in Israel; whose goings forth have been from of old, from everlasting." I own, this is spoken of Christ the Messiah; but to apply it to the manner of his existence, or an act of eternal generation, is doing the greatest injustice to the text, which mentions his goings forth in the plural, and not any one act; besides, it cannot be meant of the Father's begetting the Son, since the goings forth are spoken as acts of CHRIST, and not of the FATHER.

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It may refer to the egress of his wisdom and love, concerning the future salvation of his people, who were chosen in him. Fort verily, he was fore-ordained before the foundation of the world, but was manifest in these last times." Or to the exercise of his wisdom and power, in making and governing all things.-" Fort by him were all things created, that are in heaven, and that are in earth." If we understand the prophet Micah in Col. i. 16.

Micah v. 2.

+ 1 Pet. i. 20.