THE PREFACE. 13
although the oppositions unto this sacred truth, this fundamental article of the church and the Christian religion — concerning his divine person, its constitution, and use, as the human nature con- joined substantially unto it, and subsisting in it — are in this last age increased; although they are managed under so great a variety of forms, as that they are not reducible unto any heads of order; although they are promoted with more subtlety and specious pretences than in former ages ; yet, if we are not wanting unto our duty, with the aids of grace proposed unto us, we shall finally triumph in this cause, and transmit this sacred truth inviolate unto them that succeed us in the profession of it.
Chap. III. This person of Christ, which is the foundation whereon the church is built, whereunto all sorts of oppositions are endeavoured and designed, is the most ineffable effect of divine goodness and wisdom — whereof we treat in the next place. But herein, when I speak of the constitution of the person of Christ, I intend not his person absolutely, as he is the eternal Son of God. He was truly, really, completely, a divine person from eternity, which is included in the notion of his being the Son, and so distinct from the Father, which is his comiDlete personality. His being so was not a voluntary contrivance or effect of divine wisdom and goodness, his eternal generation being a necessary internal act of the divine nature in the person of tlie Father.
Of the eternal generation of the divine person of the Son, the sober writers of the ancient church did constantly affimi that it was finnly to be believed, but as unto the manner of it not to be inquired into. "Scrutator majestatis absorbetur a gloria," was their rule; and the curious disputes of Alexander and Arius about it, gave occa- sion unto that many-headed monster of the Arian heresy which afterwards ensued. For when once men of subtile heads and unsanc- tified hearts gave themselves up to inquire into things infinitely above their understanding and capacity — being vainly puffed up in their fleshly minds — they fell into endless divisions among themselves, agreeing only in an opjDOsition unto the truth. But those who con- tented themselves to be wise unto sobriety, repressed this impious boldness. To this purpose speaks Lactantius : (hb. iv., De Vera Sapient. :) " Quomodo igitur procreavit ? Nee scui a quoquam possunt, nee narrari, opera divina ; sed tamen sacrse literse decent ilium Dei filium, Dei esse sermonem." — " How, therefore, did the Father beget the Son ? These divine works can be kno'vvn of none, declared by none ; but the holy Avritings" (wherein it is determined) " teach that he is the Son of God, that he is the Word of God." And Ambrose : (De Fide, ad Gratianum :) " Quajro abs te, quando aut quomodo putes filium
14 THE PREFACE.
esse generatum ? mihi enim impossibile est scire generationis secre- tum. Mens deficit, vox silet, non mea tantum, sed et angelorum. Supra potestates, supra angelos, supra clierubim, supra serapliim, supra omnem sensum est. Tu quoque manum ori admove; scrutari non licet supema mysteria. Licet scire quod natus sit, non licet discutere quomodo natus sit; illud negare milii non licet, hoc quserere metus est. Nam si Paulus ea quce audivit, raptus in tertium coslum, inef- fabilia dicit, quomodo nos exprimere possumus patemas generationis arcanum, quod nee sentire potuimus nee audire? Quid te ista questionum tormenta delectant ? " — " I inquire of you when and how the Son was begotten ? Impossible it is to me to know the mystery of this generation. My mind faileth, my voice is silent — and not only mine, but of the angels ; it is above principalities, above angels, above the cherubim, above the seraphim, above all under- standing. Lay thy hand on thy mouth ; it is not lawful to search into these heavenly mysteries. It is lawful to know that he was bom — it is not lawful to discuss hoiv he was bom ; that it is not law- ful for me to deny — this I am afraid to inquire into. For if Paul, when he was taken into the third heaven, affirms that the things which he heard could not be uttered ; how can we express the mys- tery of the divine generation, which we can neither apprehend nor hear ? Why do such tormenting questions delight thee ? "
Ephraim Syrus \\Tote a book to this purpose, against those who would search out the nature of the Son of God. Among many other things to the same purpose are his words: (cap. ii. :) "Infelixprofecto, miser, atque impudentissimus est, qui scrutari cupit Opificem suum. Millia millium, et centies millies millena millia angelorum et arch- angelomm, cum horrore glorificant, et trementes adorant ; et homines lutei, pleni peccatis, de divinitate intrepide disserunt ? Non illorum exhorrescit corpus, non contremescit animus ; sed securi et garmli, de Christo Dei filio, qui pro me indigno peccatore passus est, deque ipsius utraque generatione loquuntur ; nee saltern quod in luce ctecu- tiunt, sentiunt." — " He is unhapj)y, miserable, and most impudent, who desires to examine or search out his Maker. Thousands of thousands, and hundreds of thousands of millions of angels and arch- angels, do glorify him with dread, and adore him with trembling ; and shall men of clay, full of sins, dispute of the Deity without fear ? Horror doth not shake their bodies, their minds do not tremble, but being secure and prating, they speak of the Son of God, who suffered for me, unworthy sinner, and of both his nativities or generations ; at least they are not sensible how blind theyare in the light." To the same purpose speaks Eusebius at large : Demonstratio Evang., lib. v. cap. 2.