foundations of the world,-these and similar expressions would justly and naturally lead them into the idea of his pre-existent state, and the more so as they had but very indifferent thoughts of his Deity before his resurrection. Their own expres. sions intimate their belief of this doctrine; they tell him, "Now we know that thou camest forth from GOD," and understood him in a literal sense without parable or figure, when he told them, "He came forth from the Father, and came into this world, but he was now leaving this world, and returning to the Father."-As to the writings of the apostles, it is shewn above that both Peter and Paul taught this doctrine: and John's speaking so often of CHRIST's coming in the flesh, plainly intimated his belief of it.

But as for the primitive fathers of the first three hundred years, they express themselves so confusedly concerning the pre-existent nature of CHRIST, that it is difficult to know what was their sense, or whether they had any uniform, regular, or settled ideas on this subject. They sometimes speak of his temporal generation and derivation from GoD as the author and cause of his being, from which the Arians take occasion to affirm they were on their side. Now as this doctrine reconciles many difficult places of scripture, so it would happily reconcile many of their expressions which seem contradictory and inconsistent.

Most of the fathers before the council of Nice, understood the generation of the Son as voluntary, or a manifestation before the world began, in order to create the world. Many examples might be given, but this is the sum of them: that his sonship commenced with his procession from GoD,

* John xvi. 28, 29, 30.

and he was not a Son till he came out to create. Origen says, "The soul of the Son in its perfection, was in GOD and his fulness, and coming out from thence, when he was sent by the Father, took a body of Mary.'

There are many beautiful doctrines which might have a veil of darkness thrown over them very early in the christian church, when the wisdom of men began to take the place of the authority of God, especially in the reign of Antichrist, and after some ages may have emerged into light, and delighted christians with the brightness and pleasure of them. The happy state of the church before the end of the world, was known and believed in the first century; and after the third it was accounted a heresy for ages; yet now it has arisen with further evidence, and obtained almost universal assent. Though this doctrine of CHRIST'S pre-existent soul, as it is commonly called, has lain. dormant for ages, yet it has revived in this, and some great and learned men have embraced it, some of whom have written boldly in defence of it.

The first in this period who published it, was Dr. Henry More-after him Dr. Fowler, bishop of Gloucester-A presbyter in the church of Eng land, in defence of bishop Fowler Mr. Robert Fleming-Mr. Joseph Hussy-Dr. Francis Gastrell, bishop of Chester-A learned author in answer to Dr. Clarke-Dr. Thomas Bennet-Dr. Burnet-Dr. Knight-and Dr. Watts.* Four of these

*As several things on this subject are gathered from the works of Dr. Watts, some may wonder that I have not cited him. Such will know, that through a diffidence peculiar to the Doctor's controversial writings, much of the force, energy, and evidence of truth contained in this doctrine are lost: which, perhaps, may be one reason why such as have read the Doctor's works, have paid so

authors mention the doctrine with approbation; all the rest write strenuouly in support of it. And it is noticeable that all these maintain the proper Deity of CHRIST, So that there is not one Arian among them.

Bishop Fowler writes with such assurance of this doctrine, that I must cite a few of his sentences. There is no christian doctrine more clearly delivered than this, and even immediately by our Savior himself, and often repeated by him: and let the opposers of it be as magisterially positive as they will, yet there is not more plain and undeniable evidence for any one article of faith, than there is for this doctrine: and that is the sense in which most certainly the disciples of our LORD understood his declarations.—Our Savior never said a syllable which so much as seems to contradict the plain, literal, natural sense of the words by which he chose to express this doctrine; and it is worthy of our observation, that there is not one text in the bible whose plain and natural sense so much as seems to thwart the plain sense of those scriptures that are produced to prove it; what controverted point is there in religion of which we can say the like?'

I can easily persuade myself that every serious christian will agree, that supposing this doctrine true, it gives a natural and easy solution of a great number of difficulties in the word of

little regard to this particular doctrine. A very learned divine, after reading the Doctor on this subject, said, "That he could not be certain whether the Doctor heartily believed the doctrine himself, from his diffident manner of writing.'-For this reason, being fully convinced of the truth of the doctrine, I have so altered, abridged, or enlarged what I found in the Doctor's works, that it would be unfair to cite him as the author; and must therefore, having made the sentiments my own, take the faults upon myself, that any candid reader may find in the treatise.

GOD,-it adds beauty as well as clearness to many expressions in revelation,-and it enables us to answer many inconveniencies and apparent absurdities which the Arians fling upon the common explanations of the Trinity.

The doctrine of the Deity of CHRIST and his sacred office of Mediator, may perhaps be maintained without it, but then we must return to explain those difficult texts by hard tropes and figures-we must speak of CHRIST as GOD-MAN before his taking our nature upon him by way of prolepsis, or anticipation, we must apply many inferior expressions to the divine person of CHRist considered in his office of Mediator, which may otherwise and much better be applied to his creature nature, we must construe many phrases into truth economically, which can never be true in their real and natural sense, we must indulge catachreses, or improprieties of language in the bible, which might be literally and properly expounded by this doctrine,-we must solve other expressions by the doctrine of communication of properties between the divine and human natures of CHRIST, in the same manner as we did before, some of which may be necessary, but we should never choose these interpretations, when there is a more plain literal sense which is perfectly accommodated to the text.

As this doctrine gives abundant light to many dark passages of scripture, if we drop it, we leave them all under a heavy cloud among the unsolvables or things which cannot be understood. If we do not yet clearly understand the passages which this doctrine is properly applied to, let us wait upon the Father of light till he shall discover his own meaning in his sacred word, and furnish us with light to guide us into the knowledge of the

glories of our blessed Redeemer, the perfect knowledge of which is reserved for the entertainment of saints and angels in future ages of bliss. There it is certain, if we are heirs of that kingdom, we shall see him as he is, and behold him face to face, then shall all shadows be for ever fled, and darkness eternally vanished; for in his light we shall see light. AMEN.

SINCE I wrote the above, I find it alleged that the second chapter of the epistle to the Hebrews is against this doctrine;-that it is not, but rather a divine confirmation of its truth, will plainly appear to the impartial reader by taking a short view of the doctrine contained in the chapter.

The apostle infers the necessity of regarding the gospel of CHRIST from the dignity of his person and office,-resumes the argument of CHRIST'S pre-eminence above angels,-and shews that his taking flesh and blood, and his sufferings, are no just objections against it. He explains the reasons of his sufferings, and the fitness of that dispensation which laid his way through them to his mediatorial glory. He leads us to the incarnation of CHRIST, in opposition to his assuming the nature of angels, as necessary to discharge his priestly office in behalf of those who he stood related to by created nature and covenant constitution, as brethren of his, and chosen children of GOD in him.

The apostle proves in verse 5th, that the power and authority of CHRIST was extended far beyond that of angels: "For unto the angels has he not put into subjection the world to come,