A Golden Key to Open Hidden Treasures, Text (6 of 9)

A Golden Key to Open Hidden Treasures · Text (6 of 9)

p. 217The third name or Title, which denotes the Eſſence 1of God is Elohim, which ſignifies the perſons in the Eſſence. 'Tis a name of the plural number expreſſing the Trinity of perſons in the unity of Eſſence: and therefore it is obſerved by the learned, that the Holy Ghoſt beginneth the ſtory of the Creation with this plural name of God, joyned with a Verb of the ſingular number; as Elohim Bara, Dii oreavit, the mighty Gods, or all the Gen. 1. 1, 2.Gen 1:1Gen 1:2three perſons in the Godhead created. So Gen. 3. 22. And Jehovah Elohim ſaid, behold the man is become as one of us: 'tis a holy irriſion of man's vain affectation of the Deity. God upbraids our firſt parents for their vain affectation of being like unto him, in that ironical expreſſion, Behold, the man is become as one of us, to know good and evil; meaning that by his ſin he was become moſt unlike him. This name Elohim, by which God expreſſeth his nature, denotes the power and ſtrength of God; to ſhew us that God is ſtrong and powerful, and that he can do great things for his people, and bring great deſolations and deſtructions upon his and his people's enemies. O Sirs, God is too ſtrong for his ſtrongeſt enemies, and too powerful for all the powers of Hell. Though Jacob Iſa. 41. 10, 13, 14.Isa 41:10Isa 41:13Isa 41:14a worm in his own eyes, and in his enemies eyes, yet Jacob need never fear; for Elohim, the ſtrong and powerful God will ſtand by him, and help him.

Now this name is alſo attributed unto Chriſt, 45. Pſal. 6. Thy throne, O God, is for ever and ever; the ſceptre of thy kingdom is a right ſceptre. Thy throne, O God, Heb. foreign Gods, Thy throne, O Gods, Elohim; it fignifies the Trinity of perſons in the unity of Eſſence (as I have before noted) the Prophet directs his ſpeech, not to Solomon, but to Chriſt, as is moſt evident by the clear and unqueſtionable Teſtimony of the Holy Ghoſt, Heb. 1. 8. But unto the Son he ſaith, thy throne, O God, is for ever and ever; a ſceptre of righteouſneſs is the ſceptre of thy kingdom. Chriſt is called God not by an excellency only, as the Angels Pſal. 8. 5. compared with Heb. 2. 6, 7, 8. Pſal. 82. 16.Ps 8:5Heb 2:6Heb 2:7Heb 2:8Ps 82:16are; nor by office and Title only, as Magiſtrates are called Gods; nor catachreſtically and Ironically as the p. 218Heathen Gods are called; nor a diminutive God, inferiour to the Father, as Arrius held, but God by nature every way co-eſſential, co-eternal, and co-equal with the Father and the Holy Ghoſt. Hold faſt all truth, but above all, hold faſt this glorious truth, that Jeſus Chriſt is God bleſſed for ever.

The Eourth name or Title which denotes the Eſſence of 4God, is El Gibbor, The ſtrong and mighty God: God is not only ſtrong in his own Eſſence, but he is alſo ſtrong in the defence of his people, and it is he that giveth all 2 Chron. 16. 9.2 Chr 16:9ſtrength and power to all other creatures: There are no men, no powers, that are a match for the ſtrong God.

Now this Title is alſo attributed to Chriſt, Iſa. 9. 6. El Gibbor the ſtrong God, the mighty God. The word foreign ſignifying God, doth alſo ſignify ſtrong; he is ſo ſtrong that he is almighty, he is one to whom nothing is impoſſible. Chriſt's name is God, for he is the ſame Eſſence with God the Father: this Title, the mighty God, fitteth well to Chriſt, who hath all the names of the Deity given to him in Scripture: and who, by the ſtrength and power of his God-head, did ſatisfie the juſtice of God, and pacifie the wrath of God, and make peace, and purchaſe pardon and eternal life for all his Elect.

The Fifth name or Title which denotes the Eſſence of 5God is El Shaddai, God omnipotent, or all-ſufficient; he wanteth nothing, but is infinitely bleſſed with the infinite Gen. 17. 1.Gen 17:1perfection of his glorious being: by this name God makes himſelf known to be ſelf-ſufficient, all-ſufficient, abſolutely perfect: certainly that man can want nothing who hath an all-ſufficient God for his God; he that loſeth his all for God, ſhall find all in an all-ſufficient God. Mat. 19. …9.Matt 19:9Eſau had much, but Jacob had all, becauſe he had the Gen. 33. 9. 11.Gen 33:9Gen 33:11God of all: Habet omnia, qui habet habentem omnia: what are Riches, Honours, Pleaſures, Profits, Lands, Friends, Auguſtin, This name Shaddai belongeth only to the God-head, and to no creature no not to the humanity of Chriſt.yea millions of worlds to one Shaddai, God Almighty, God All-ſufficient. This glorious name Shaddai, was a noble bottom for Abraham to act his faith upon, though in things above nature, or againſt it, &c. He that is El p. 219Shaddai is perfectly able to defend his Servants from all evil, and to bleſs them with all ſpiritual and temporal bleſſings, and to perform all his promiſes which concern both this life and that which is to come.

Now this name, this Title Shaddai, is attributed to Chriſt, as you may clearly ſee by comparing Gen. 35. 6, 9, 10, 11. and Gen. 32. 24, 25, 26, 27, 28, 29, 30. with Hoſea, 12. 3, 4, 5. That Angel that appeared to Jacob See my Treatiſe on Cloſet-Prayer, opening that, Gen. 3…. and that 12. H…ſ. pag. 48, 49, 50, 51. where you ha…e four Arguments to prove that Jeſus Chriſt is the Angel, the man, that is there ſpoken of &c.Gen 3was Chriſt, the Angel of the Covenant. Mark, you ſhall never find either God the Father, or the Holy Ghoſt called an Angel in Scripture: nor was this a created Angel, for then Jacob would never have made ſupplication to him: but he was an uncreated Angel, even the Lord of Hoſts, the almighty God who ſpake with Jacob in Bethel. He that in this divine ſtory is ſaid to be a man, was the Son of God in humane ſhape, as is moſt evident by the whole narration. The Angel in the Text is the ſame Angel that conducted the Iſraelites in the Wilderneſs, and fought their battels for them, Exod. 3. 2. Act. 7. 30. 1. Cor. 10. 4, 5, 9. even Jeſus Chriſt who is ſtiled once and again the Almighty, Rev. 1. 8. cap. 4. 8. In this laſt Scripture is acknowledged Chriſt's Holineſs, Power and God-head. Ah Chriſtians when will you once learn to ſet one Almighty Chriſt againſt all the mighty ones of the world, that you may bear up bravely and ſtoutly againſt their rage and wrath, and go on chearfully and reſolutely in the way of your duty.

The ſixth name or Title is Adonai my Lord. Though 6this name Adonai be given ſometimes analogically to creatures, yet properly it belongs to God above: this name is often uſed in the old Teſtament, and in Mal. 1. 6. it is uſed in the plural number to note the myſtery of the holy Trinity; If I be Adonim Lords, where is my fear: ſome derive the word Adonai from a word in the Hebrew that foreign.ſignifies judicare to judg, becauſe God is the Judg of the world: others derive it from a word which ſignifies Baſis a foundation intimating that God is the upholder of all things as the foundation of a houſe is the ſupport of the whole building,

p. 220Now this name is given to Chriſt, Dan. 9. 17. Cauſe thy face to ſhine upon thy ſanctuary that is deſolate, for Adonai (the Lord Chriſt) ſake. Daniel pleads here no merits of their own, but the merits and mediation of the Meſſias, whom God hath made both Lord and Chriſt. So A…s 2. 36. Luk. 1. 4…. cap. 2. 11, 12. Heb. 1. 13.Luke 1:4Heb 1:13Pſal. 110. 1. The Lord ſaid unto my Lord, ſit thou at my right hand untill I make thine Enemies thy footſtool. Chriſt applies theſe words to himſelf as you may ſee in that Mat. 22. 24. Jehovah ſaid, that is, God the Father ſaid, foreign La-adoni; unto my Lord, that is, to Chriſt; ſit thou at my right hand, ſit thou with me in my Throne, it notes the Math. 28. 13. John, 3. 35.Matt 28:13advancement of Chriſt, as he was both God and man in one perſon to the ſupremeſt place of power and authority, of honour and heavenly glory: God's right hand notes a place of equal power and authority with God, even that Ep…. 1. 21. Heb. 1. 3. Luk. 22. 69.Heb 1:3Luke 22:69he ſhould be advanced far above all principallity, and power, and might, and dominion. Chriſts reign over the whole world is ſometimes called The right hand of the Majeſty, and ſometimes the right hand of the power of God; until I make thine enemies thy foot-ſtool. This implies, 1. That Jeſus Chriſt hath ever had, and will have enemies, even to the end of the world. 2. Victory a perfect Conqueſt over them; Conquerours uſed to make their enemies their foot-ſtool. Thoſe proud enemies of Chriſt, who now ſet up their Creſts, face the heavens, and ſtrut it out againſt him, even thoſe ſhall be brought under his feet. 3. It implies ignominy, the loweſt ſubjection, Sapores King of Perſia overcoming the Emperour Valerian in battel, uſed his back for a ſtirrup when he got upon his horſe: and ſo Tamberlane ſerved Bajazet. 4. The foot-ſtool, is a piece of State, and both raiſeth and eaſeth him that ſits on the the Throne: ſo Chriſt will both raiſe himſelf and eaſe himſelf by that vengeance that he will take on his enemies, &c.

Now from th…ſe divine Names and Titles which are given to Jeſus Chriſt, we may thus argue, He to whom the incommunicable Titles of the moſt high God are attributed, he is the moſt high God: but the incommunicable p. 221Titles of the moſt high God are attributed unto Chriſt, ergo, he is the moſt high God. But,

Fourthly, Chriſt's eternal Deity, Coequality and Conſubſtantiality 4with the father may be demonſtrated from his divine Properties and Attributes. I ſhall ſhew you for the opening of this that the glorious Attributes of God are aſcribed to the Lord Jeſus: I ſhall begin,

Firſt, with the Eternity of God, God is an eternal God. 1. Eternity is taken three ways: 1 Pro…, pre…rly, ſo it n…teth to be with…ut beginning and end, ſo God only is eternal. 2. Improprie, imp…perly, ſo it noteth to have a beginning but no ending; ſo Angels, ſo the ſouls of me… are eternal. 3. A…uſive, ſo ſome things are ſaid to be eternal which have had a beginning, & ſhall alſo have an end; they are called eternal in reſpect of their long continuance and duration: ſo ci…i…on, and other Moſaical ceremonies were called eternal or everlaſting.From everlaſting to everlaſting thou art God, Pſal. 90. 2. The eternal God is thy refuge, Deut. 33. 27. He inhabits eternity, Iſa. 57. 15. He is called the Ancient of days, Dan. 7. 9. And he is ſaid to be everlaſting, and to be King of old Pſal. 74, 12. this ſheweth he had no beginning. In reſpect of his eternity, after time, he is called the everlaſting God, Rom. 16. 26. An everlaſting King, 1 Tim. 1. 17. That there is no ſucceſſion, or priority, or poſteriority in God; but that he is from everlaſting to everlaſting the ſame, we may ſee, Pſal. 102. 26, 27. The heavens ſhall periſh, but thou ſhalt endure; yea all of them ſhall wax old like a garment, and as a veſture ſhalt thou change them, and they ſhall be changed; but thou art the ſame, and thy years ſhall have no end: There is no ſucceſſion or variation in God, but he is eternally the ſame. Eternity is an interminable being and duration before any time, and boyond all time, it is a fixed duration without beginning or ending. The Eternity of God is beyond all poſſible conception of meaſure or time; God ever was, ever is and ever ſhall be. Though the manifeſtations of himſelf unto the Creatures are in time, yet his Eſſence or being never did nor ſhall be bound up by time: look backward or forward, God from eternity to eternity, is a moſt ſelf-ſufficient, infinite, perfect, bleſſed being, the firſt cauſe of our being, and without any cauſe of his own being; an eternal infinite fulneſs, and poſſeſſion to himſelf, and of himſelf: what Gid is, he was from Eternity; and what God is, he will be ſo to eternity: O this glorious attribute drops myrth and mercy oyl and honey.

Now this attribute of eternity is aſcribed to Jeſus Chriſt p. 222John, 1. 1. In the beginning was the word, (was) notes ſome former duration, & therefore we conclude that he was before the beginning, before any creation or creatures, for it is ſaid he was God in the beginning, and his divine nature whereby he works is eternal, Heb. 9. 14. He is the firſt and laſt, Rev. 1. 17. hence it is that he is called the firſtborn of every creature, becauſe he who created all, and upholds all, hath power to command and diſpoſe of all as the firſt born had power to command the family or kingdom, Coloſ. 1. 15, 16, 17. compare Iſa. 44. 6. with Rev. 22. 13. Joh. 17. 5. (Father glorifie thou me with thine own ſelf, with the glory I had with thee before the world was:) Such glory had the Lord Chriſt with his father, viz. in the heavens, and that before the world was; this he had not only in regard of Deſtinátion, being predeſtinated to it by God his father (as Grotius would evade it) but in regard of actual poſſeſſion. (The Lord poſſeſſed me in the beginning of his way (ſaith Chriſt the ſon of God) Prov. 8. 22. And as his father poſſeſſed him, ſo he John, 8. …8. John 17. 24. Rev. 1. 8. 17. Heb. 1. 10. 11. 12. cap. 7. 3. Iſa. 9. 6. &c. Chriſt is without beginning of days or end of time, and without all bounds of preceſſion or ſucceſſion.John 17:24Rev 1:8Rev 1:17Heb 1:10Heb 1:11Heb 1:12Isa 9:6was poſſeſſed of the ſelf-ſame glory, with his Father before the world was, from Eternity. (His goings forth have been from of old, from everlaſting, from the days of Eternity, ſaith the Prophet Micah, ſpeaking of the Meſſiah, Mic. 5. 2. See the Eternity of Chriſt farther confirmed by the Scriptures in the margent. But,

Secondly, As the Attribute of Eternity is aſcribed to Chriſt, ſo the Attribute of Omniſcience is aſcribed to 2. Chryſoſtom.Chriſt; and this ſpeaks out the Godhead of Chriſt, he knows all things John, 21. 17. Lord thou knoweſt all things, foreign, all things preſent and future; what I now am, and what I ſhall be, ſaith one on the words, John, 2. 25. He needed not that any ſhould teſtifie of man, for he knew what was in man. Shall Artificers know the nature and properties of their works, and ſhall not Chriſt know the hearts of men, which are the work of his own hands, Rev. 2. 23. And all the churches ſhall know, that I am he which ſearcheth the reins and hearts. Now of all a man's inwards, the heart and the p. 223reins are the moſt inward; Chriſt is nearer to us than we are to our ſelves, the Greek word foreign, that is here rendred, ſearcheth, ſignifies to ſearch with the greateſt ſeriouſneſs, exactneſs, and diligence that can be, the word is metaphorically taken from ſuch as uſe to ſearch in Mines Mat. 9. 24. and cap. 12. 25. Luk. 5. 22. cap. 6. 18. Luk. 11. 17. and cap. 24. 38. &c.Matt 9:24Luke 5:22Luke 11:17for Silver and Gold. He is alſo frequently ſaid to know the thoughts of men, and that before they bewrayed themſelves by any outward expreſſions. Now this is confeſſedly God's peculiar: God which knoweth the hearts, 15. 8. He is the wiſdom of the father, 1 Cor. 1. 24. He knows the father, and doth, according to his will, reveal the ſecrets of his father's boſom, the boſom is the ſeat of love and ſecrecy, John, 1. 18. men admit thoſe into their boſoms, with whom they impart all their ſecrets, the breaſt is the place of Counſels: that is, Chriſt revealeth the ſecret and myſterious Counſels, and the tender & compaſſionate affections of the father to the world; Being in the boſom implyeth communication of ſecrets, the boſom is a place for them: it is a ſpeech of Tully to a friend that had betruſted him with a ſecret, crede mihi &c. believe me, ſaith he, what thou haſt committed to me, it is in my boſom ſtill, I am not ungirt to let it ſlip out. but Scripture addeth this hint too, where it ſpeaketh of the boſom as the place of ſecrets, Prov. 17. 23. A wicked man taketh a gift out of the boſom, to pervert the ways of iudgment; ſpeaking of a bribe, Prov. 21. 14. A gift in ſecret pacifieth Anger, and a reward in the boſom expiateth wrath. Here is ſecret and boſom all one, as gift and reward are one. So Chriſt lyeth in the fathers boſom, this intimateth his being conſcious to all the father's ſecrets, But,

Thirdly; as the Attribute of God's omniſcience is aſſcribed 3to Chriſt, ſo the Attribute of God's omnipreſence is aſcribed to Chriſt, Mat. 18. 20. where two or three are gathered together in my name, there am I in the midſt of them, and chap. 28. ult. I am with you alway, even to the end of the world, he is not contained in any place, who was before there Prov. 8. 22. J…h. 1. 1. 3.Prov 8:22was any place, and did create all places by his own power p. 224whilſt Chriſt was on earth in reſpect of his bodily preſence, he was in the boſom of his father; which muſt be underſtood J…. 1. 18. 2. …oh. 3. 13. 2. Pſal. 139. 7, 8, 9, 10, 11.Ps 139:7Ps 139:8Ps 139:9Ps 139:10Ps 139:11of his divine nature and perſon: he did come down from heaven, and yet remained in heaven: Chriſt is univerſally preſent, he is preſent at all times and all places, and among all perſons he is repletively every where, incluſively no where. Diana's Temple was burnt down when ſhe was buſie at Alexander's birth, and could not be at two places together; but Chriſt is preſent both in paradiſe and in the wilderneſs at the ſame time, ubi non Greg. in Ez…. … m. 8. Aug. m di…. c. 29. where two are ſitting together, and conferting about the Law, there is Sh…inah (the di…ine Majeſty) among them; Gr… ti… on Mat. 18. 20.Matt 18:20eſt per gratiam, adeſt per vindictam, where he is not by his gracious influence, there he is by his vindictive power. Empedocles could ſay, that God is a circle, whoſe center is every where, whoſe circumference is no where: the poor blind heathens could ſay thar God is the ſoul of the world: and thus, as the ſoul is tota in toto, & tota in qualibet parte, ſo is he, that his …ye is in every corner, &c. To which purpoſe they ſo portraied their Goddeſs Minerva, that which way ſoever one caſt his eye ſhe always beheld him. But,

Fourthly, as the attribute of God's omnipreſence is aſcribed 4to Chriſt, ſo the Attribute of God's omnipotency is aſcribed to Chriſt; and this ſpeaks out the God head of See Col…ſ. 1. 16, 17. Pſal. 102. 26. compared with Heb. 1. 8. 10. Joh. 1. 10.Ps 102:26Heb 1:8Heb 1:10John 1:10Chriſt, All power is given unto me, in heaven and in earth, Mat- 28. 18. John, 5. 19. What things ſoever the father doth, theſe alſo doth the ſon; Phil. 3. 21. he is called by a metonymy the power of God; 1 Cor. 1. 24. He is the almighty; Rev. 1. 8. He made all things; Joh. 1. 3. He upholds all things; Heb. 1. 3. He ſhall change our vile body (ſaith the Apoſtle) that it may be like unto his glorious body, according to the mighty working whereby he is able to ſubdue all things to himſelf; Phil. 3. ult. Now from what has been ſaid we may thus argue, He to whom the incommunicable properties of the moſt high God are attributed, he is the moſt high God; but the incommunicable properties of the moſt high God, are attributed to Chriſt; ergo, Chriſt is the moſt high God. But;

Fifthly, Chriſt's eternal deity, coequality, and conſubſtantiality 5with the father, may be demonſtrated from his p. 225divine works: The ſame works which are peculiar to God, are aſcribed to Chriſt; ſuch proper and peculiar; ſuch divine and ſupernatural works as none but God can perform, Chriſt did perform. As 1. Election, the Elect are called his Elect, Mat. 24. 31. Joh. 13. 18. I know whom I have choſen, Joh. 15. 16. I have choſen you, and ordained you, that you ſhould go and bring forth fruit, and that your fruit ſhould remain: verſ. 19. But I have choſen you out of the world, therefore the world hateth you. 2. Redemption, 1 Theſ. 1. ult. Gal. 3. 13. Rom. 6. 14. cap. 8. 1. Luk. 1. 68-80.1 Thess 1Gal 3:13Rom 6:14Luke 1:68–80O Sirs, none but the great God could ſave us from wrath to come, none but God bleſſed for ever could deliver us from the curſe of the Law, the dominion of ſin, the damnatory power of ſin, the rule of Satan, and the flames of hell: ah friends, theſe enemies were too potent, ſtrong, and mighty for any mere creature, yea for all mere creatures to conquer and overcome; none but the moſt high God could everlaſtingly ſecure us againſt ſuch high enemies. 3. Remiſſion of ſins, Mat. 9. 6. The ſon of man hath power to forgive ſins: Chriſt here poſitively proves that he had power on earth to forgive ſins, becauſe miraculouſly, by a word of his mouth, he cauſes the Palſey-man to walk, ſo that he aroſe and departed to his houſe immediately; Chriſt he forgives ſin authoritatively, Preachers forgive only declaratively, as Nathan to David, the Lord hath put away thine iniquity. I 2 Sam. 12. 7. John 20. 23.2 Sam 12:7John 20:23have read of a man that could remove mountains, but none but the man Chriſt Jeſus could ever remit ſin: All the perſons in the Trinity forgive ſins, yet not in the ſame manner; The Father beſtows forgivneſs, the Son merits forgivneſs, and the Holy Ghoſt ſeals up forgivneſs, and applies forgivneſs. 4. The beſtowing of eternal life, Joh. 10. 28. My ſheep hear my voice, and I give unto them eternal life: Chriſt is the Prince and principle of life, and Coloſ. 3. 3, 4, 2.Col 3:3Col 3:4Col 3:2therefore all out of him are dead whilſt they live; eternal life is too great a gift for any to give but a God. 5. Creation, Joh. 1. 3. All things were made by him, and verſ. 10. The world was made by him, Coloſ. 1. 16. By him were all things created, that are in heaven, and that are in p. 226the earth, viſible and inviſible. Now the Apoſtle telleth Juſt. Mart. quoteth two Greek verſes out of Py…hagoras to prove there is but one God, foreign, &c. ſaith Pythagoras: If any will aſſume to himſelf and ſay, I am God except only one, let him lay ſuch a world as this is to ſtake, and ſay this world is mine; then I will believe him not otherwiſe; Heb. 1. 2. foreign, not propter quem as Gretius would evade the Text) [For] whom he made the worlds; but pe… quem, by whom; ſo the Apoſtle to put it out of all doubt, putteth them together, C…loſ. 1. 16. All thi…gs were crea…ed by him and for him. foreign.Heb 1:2you He that hu…t all things is God; Chriſt built all things, ergo, Chriſt is God. The Argument lyeth fair and undeniable. The all things that were created by Chriſt Paul reduceth to two heads, viſible and inviſible, but Zanchius addeth a third branch to this diſtinction, and maketh it more plain by ſaying, That all things that were made are either viſible, or inviſible, or mixt: viſible as the Stars, and Fouls, and Clouds of Heaven, the Fiſh in the Sea, and Beaſts upon the Earth: Inviſible things, as the Angels; they alſo were made: Then there is a third ſort of creatures, which are of a mixt nature, partly viſible in regard of their bodies, and partly inviſible in regard of their ſouls, and thoſe are Men; Eph. 2. 9. who created all things by Jeſus Chriſt, Heb. 1. 2. He hath, in theſe laſt days ſpoken to us by his ſon, whom he hath appointed heir of all things; by whom alſo he made the worlds. This may ſeem ſomewhat difficult becauſe he ſpeaketh of worlds, whereas we acknowledg but one; but this ſeeming difficulty, you may eaſily get over, if you pleaſe but to conſider the perſons to whom he writes, which were Hebrews; whoſe cuſtom it was to ſtile God, Rabboni, Dominus mundorum; the Lord of the worlds: They were wont to ſpeak of three worlds: The lower world, the higher world, and the middle world: The lower world containeth the Elements; Earth, and Water, and Air, and Fire: The higher world that containeth the Heaven of the bleſſed: And the middle world that containeth the ſtarry Heaven. They now being acquainted with this language, and the Apoſtle writing to them, he ſaith that God by Chriſt made the worlds, thoſe worlds which they were wont to ſpeak ſo frequently of. And whereas one ſcruple might ariſe from that expreſſion in the Epheſians, God created all things [By] Jeſus Chriſt; and this to the Hebrews, By whom he made the worlds: As if Chriſt were only an inſtrument in the Creation, and not the principal efficient: Therefore another place in this chapter will▪ clear it, which ſpeaketh of Chriſt as the principal p. 227Efficient of all things, Heb. 1. compare the 8th. and 10th. verſes together; To the ſon he ſaith, thy throne, O God, is for ever and ever; then Chriſt is God: then, And thou Lord, verſ. 10. haſt laid the foundation of the earth, and the heavens are the works of thy hands: Namely thine, that is, the Son, which he ſpake of before; Chriſt is the principal Efficient of the Creation; and in this ſence it is ſaid by him were all things made, not as by an inſtrument, but as by the chief Efficient. 6. The preſervation and ſuſtentation of all things, Coloſ. 1. 17. by him all things conſiſt: They would ſoon fall aſunder had not Chriſt undertaken to uphold the ſhattered condition thereof, by the word of his power: All creatures that are made are preſerved by him in being, life, and motion; Heb. 1. 3. He upholdeth all things by the word of his power. Both in reſpect of being, excellencies and operations, ſin had hurled confuſion over the world; which would have fallen about Adam's ears, had not Chriſt undertaken the ſhattered condition thereof, to uphold it. He keeps the world together (ſaith one) as the hoops do the barrel: Chriſt bears up all things, continuing to the ſeveral creatures their being, ordering and governing them, and this he doth by the word of his power; by this word he made the world; [He ſpake, and it was done:] And by this word he governeth the world, by his own mighty word, the word of his power: both theſe are divine actions; and being aſcribed unto Chriſt, evidence him to be no leſs than God. Now from what has been ſaid, we may thus argue; He to whom thoſe actions are aſcribed, which are proper to the moſt high God, he is the moſt high God; but ſuch actions or works are aſcribed to Chriſt ergo, he is the moſt high God. But,

Sixthly, Chriſt's eternal Deity may be demonſtrated 6from that divine honour and worſhip that is due to him, and by Angels and Saints given unto him. The Apoſtle ſheweth, Gal. 4. 8. That religious worſhip ought to be performed to none but to him that is God by nature; and that they are ignorant of the true God, who religiouſly p. 228worſhip them that are no Gods by nature; and therefore, This is a clear & full evidence that Jeſus Chriſt is, and muſt be more than foreign, mere m…n, or yet a divine man; as Doctor Luſ…ing …n ſtiles him in Heb. 7. 22. verſ.Heb 7:22if Chriſt were not God by nature, and conſubſtantial with the father, we ought not to perform religious worſhip to him. Divine worſhip is due to the ſecond perſon of this coeſſential Trinity, to Jeſus Chriſt our Lord and God. There is but one immediate, formal, proper, adequate and fundamental reaſon of divine worſhip or adorability (as the ſchools ſpeak) and that is the ſoveraign, ſupreme, ſingular, majeſty, independent and infinite excellency of the eternal Godhead; for by divine worſhip we do acknowledge and declare the infinite majeſty, truth, wiſdom, goodneſs and glory of our bleſſed God: we do not eſteem any thing worthy of divine honour and worſhip, which hath but a finite and created glory; becauſe divine honour is proper and peculiar to the only true God, who will not give his glory to any other who is not God. God alone is the adequate object of divine faith, hope, love, and worſhip, becauſe theſe graces are all exerciſed, and this worſhip performed in acknowledgment of his infinite perfection. and independent excellency; and therefore no ſuch worſhip can be due to any creature, or thing below God. There is not one kind of divine honour due to the father, and another to the ſon, nor one degree of honour due to the father, and another to the ſon; for there can be no degrees imaginable in one and the ſame excellency, which is ſingle becauſe infinite, and what is infinite doth excel and tranſcend all degrees and bounds. And if there be no degrees in the ground and adequate reaſon of divine worſhip, there can be no reaſon or ground of a difference of degrees in the worſhip it ſelf: The father and the ſon are one; one in power, excellency, nature; J…hn 10. 30.one God, and therefore to be honoured with the ſame worſhip: That all men ſhould honour the ſon even as John 5. 23.John 5:23they honour the father; every tongue muſt confeſs that Jeſus Chriſt who is man, is God alſo, and therefore equal P…il. 2. 6, 11, 12.to his father; and it can be no robbery, no derogation to the father's honour for us to give equal honour to him and his coequal ſon, who ſubſiſts in the form of God, in the p. 229nature of God. Thus you ſee the divine nature, the infinite excellency of Jeſus Chriſt, is an undeniable ground of this coequal honour, and therefore the worſhip due to Chriſt as God, the ſame God with his father, is the very ſame worſhip, both for kind and degree, which is due to the father. But for the further and clearer opening of this, conſider,

Firſt, that all inward worſhip is due to Chriſt; as, 1. Believing 1on him, Faith is a worſhip which belongs only to God, enjoyned in the firſt Commandement; and againſt truſting in man is there a curſe denounced. But Chriſt Jer. 17. 5. v.Jer 17:5commands us to believe in him; John 14, 1. Ye believe in John 1. 12.John 1:12God, believe alſo in me, John 3. 16. For God ſo loved the world, that he gave his only begotten ſon, that whoſoever believeth in him, ſhould not periſh, but have everlaſting life; verſ. 36. He that believeth in the ſon, hath everlaſting life, and he that believeth not the ſon, ſhall not ſee life, but the wrath of God abideth on him: John 6. 47. Verily, verily, I ſay unto you, he that believeth on me hath everlaſting life. The ſame reſpect that Chriſtians give unto God the father, they muſt alſo give unto the ſon, believing on him, which is an honour due only to God; other creatures, men and Angels, may be believed, but not believed on, reſted on; this were to make them Gods, this were no leſs than Idolatry.

Secondly, loving of Jeſus Chriſt with all the heart, commanded above the love, nay even to the hatred of father, mother, wife, children, yea and our own lives; Luk 14. 26. He who is not diſpoſed (where theſe loves are incompatible) to hate father, and all other relations for the love of Chriſt, can be none of his: I ought dearly and tenderly to love father and mother (the Law of God and nature requiring it of me;) but to prefer dear Jeſus, Phil. 3. 7, 8. Maſter Brad. Acts and Mon. Fol. 1492.Phil 3:7Phil 3:8who is God bleſſed for ever, before all, and above all; as Paul, and the primitive Chriſtians, and Martyrs have done before me; your houſe, home and goods, your life, and all that ever you have (ſaith that Martyr) God hath given you as love tokens, to admoniſh you of his love, p. 230to win your love to him again: Now will he try your love, whether you ſet more by him, or by his tokens, &c. when Relations or life ſtand in competition with Chriſt, and his Goſpel, they are to be abandoned, hated, &c. But,

Secondly, all outward worſhip is due to Chriſt; as,

Firſt, Dedication in Baptiſm is in his name, Mat. 28. 119. Baptizing them in the name of the father, and of the ſon, and of the holy Ghoſt; foreign, into the name, by that right initiating them, and receiving of them into the profeſſion of the ſervice of one God in three perſons, and of depending on Chriſt alone for ſalvation. Baptizing them into the name of the Father, and of the Son, and of the Holy Ghoſt, is the conſecrating of them unto the ſincere ſervice of the ſacred Trinity.

Secondly, Divine invocation is given to Jeſus Chriſt; 2. Ponder… upon theſe Scriptures, 2 Cor. 12. 8. 9. 1 Theſ. 1. 1. 2 Th…ſ. 1. 1, 2. 2 Cor. 1. 2.2 Cor 12:82 Cor 12:91 Thess 1:11 Thess 1:22 Cor 1:2Acts 7. 59. Stephen calls upon the Lord Jeſus to receive his ſpirit; 1 Cor. 1. 2. All that in every place, call upon the name of Jeſus Chriſt our Lord; 1 Theſ. 3. 11. God himſelf and our father and our Lord Jeſus Chriſt direct our way unto you; Ephe. 1. 2. Grace be to you, and peace from God our father, and from our Lord Jeſus Chriſt. It is the Saints Character, that they are ſuch as call on the Lord Jeſus; Acts 2. 21. Acts 9. 14. But,

Thirdly, Praiſes are offered to our Lord Jeſus Chriſt; 3Rev. 5. 9. And they ſung a new ſong, ſaying, Thou ar… worthy to take the book, and to open the ſeals thereof; for thou waſt ſlain, and haſt redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation. verſ. 11. And I beheld, and I heard the voice of many angels This is taken out of Daniel, cap. 7. 10. whereby the glory and power of God and Chriſt is held forth, they being attended with innumerable millions of Angels, which ſtood before the fiery throne of God, &c.round about the throne, and the beaſts, and the elders; and the number of them was, ten thouſand times ten thouſand, and thouſands of thouſands; verſ. 12. ſaying with a loud voice, worthy is the Lamb that was ſlain to receive power, and riches, and wiſdom, and ſtrength, and honour, and glory, and bleſſing. Verſ. 13. And every creature which is in heaven, and on the earth, and under the earth, and ſuch as are in the ſea, and all that are in them, p. 231heard I, ſaying, bleſſing, and honour, and glory, and power, be unto him that ſitteth upon the throne, and unto the Lamb for ever, and ever. here you have a Catholick confeſſion of Chriſt's divine nature and power: All the creatures, both reaſonable and unreaſonable, do in ſome ſort ſet forth the praiſes of Chriſt, becauſe in ſome ſort, they ſerve to illuſtrate, and ſet forth his glory. Here you ſee that Chriſt is adored with religious worſhip by all creatures, which doth evidently prove that he is God; ſince all the creatures worſhip him with religious worſhip, we may ſafely and boldly conclude upon his Deity. Here are three parties that bear a part in this new ſong: 1. The redeemed of the Lord, and they ſing in the laſt part of the 8. verſe, and in the 9. and 10. verſes. Then, 2. The Angels follow, verſe 11. and 12. in the third place all creatures are brought in joyning in this new ſong, verſe 13. That noble company of the Church Triumphant and Church Militant, ſounding out the Praiſes of the Lamb, may ſufficiently ſatisfie us concerning the divinity of the Lamb. But,

Fourthly, Divine adoration is alſo given to him, Mat. 4. Mark 1. 40. Luke 5. 12. So that he touched Chriſt his feet as the word foreign, ſignifies, not kneeled, as the word is tranſlated, Mark 1. 40. This Leper came to know Chriſt was God, 1. by inſpiration, 2. by the miracles which Chriſt did.Mark 1:40Luke 5:128. 2. A Leper worſhipped him, Mark ſaith he kneeled down, and Luke ſaith he fell upon his face: He ſhewed reverence in his geſture; [Lord, if thou wilt thou canſt make me clean.] He acknowledged a divine power in Chriſt, in that he ſaith, he could make him clean if he would. This poor Leper lay at Chriſt's feet, imploring and beſeeching him, as a dog at his maſter's feet, as Zanch de Red. renders the word, which ſhews that this Leper look'd upon Chriſt as more than a Prophet, or a holy man; and that believing he was God, and ſo able to heal him if he would, he gave him religious worſhip, he doth not ſay to Chriſt, Lord, if thou wilt pray to God, or to thy father for me, I ſhall be whole; but Lord, if thou wilt, I ſhall be whole: He acknowledges the Leproſie curable by Chriſt, which he and all men knew was incurable by others, which was a plain argument of his faith; for though the Pſora or ſcabbedneſs may be cured, yet that which is p. 232called Lepra Phyſicians acknowledg incurable; for if a particular Cancer cannot be cured, much leſs can an univerſal Cancer; as Avicen obſerves, Mat. 2. 11. Though the wiſe men of the Eaſt, who ſaw Herod in all his Royalty and Glory, worſhipped not him, yet they fell down before Chriſt: No doubt, but that by divine inſtinct they knew the divinity of Chriſt, hence they worſhipped him, not only with civil worſhip, as one born King of the Jews, but with divine worſhip; which was, it's like, the outward geſture of reverence, and kneeling, and falling down, for ſo the Greek words ſignifie. Is it probable that they would worſhip a young babe, that by reaſon of his infancy underſtands nothing, except they did believe ſome divine thing to be in him? and therefore not the Chryſoſtom.childhood, but the divinity in the child was worſhipped by them: certainly if Chriſt had been no more than a natural child, they would never have undertaken ſo long, ſo tedious, and ſo perillous a journey to have found him out: principally conſidering (as ſome conceive) they themſelves were little inferiour to the Kings of the Jews. It is uncertain what theſe wiſe men (who were Gentiles) knew particularly concerning the myſtery of the Meſſias: but certainly they knew that he was ſomething more than a man, by the internal Revelation of the ſpirit of God; who by faith, taught them to believe, that he was a King though in a cottage; and a God, though in a cradle: and therefore as unto a God, they fell down and worſhipped him, &c. But,

Fifthly, when Jeſus Chriſt was declared to the world, 5God did command even the moſt glorious Angels to worſhip him, as his natural any coeſſential ſon, who was begotten from the days of Eternity, in the unity of the God-head; for when he brought in his firſt-begotten, and only-begotten ſon into the world, he ſaid, And let all the Angels of God worſhip him; Heb. 6. The glorious Angels who refuſe divine honour to be given to themſelves; ſee thou do it not, ſaith the Angel to John, wen John fell Rev. 19. 10. cap. 22. 9.Rev 19:10at his feet to worſhip him; I am thy fellow ſervant, &c. p. 233yet they give, and muſt give divine honour unto Chriſt. Phil. 2. 9.Phil 2:9The Manhood of it ſelf could not be thus adored (becauſe it is a creature) but as it is received into unity of perſon with the Deity, and hath a partner agency therewith, according to its meaſure in the work of Redemption and Mediation. All the honour due to Chriſt according to his divine nature, was due from all eternity; and there is no divine honour due to him from and by reaſon of his humane nature; or any perfection which doth truly and properly belong to Chriſt as man. He who was born of Mary is to be adored with divine worſhip; but not for that reaſon, becauſe he was born of Mary, but becauſe he is God; the coeſſential and eternal Son of God. From what has been ſaid, we may thus argue; He to whom Religious worſhip is truly exhibited, is the moſt high God. But religious worſhip is truly exhibited unto Chriſt Ergo, Chriſt is the moſt high God. But,

Seventhly, Chriſt's Eternal Deity may be demonſtrated 7. Neve… did any mere creature challenge to himſelf the honour due to God, but miſcarried and were confounded; witneſs the Angels that God caſt out of heaven; 2 Pet. 2. 4. And Adam that he caſt out of Paradiſe; …n. 3. 22, 23, 24. And Her…d, whom the Angel ſmote with a fatal blow; Act. 12. 23. And thoſe ſeveral Popes that we rea… of in Eccleſiaſtical ſtories: & therefore had Jeſus Chriſt been but a mere creature, divine juſtice wo…d have confounded … for making himſelf a God.2 Pet 2:4Acts 12:23from Chriſt's oneneſs with the Father, and from that claim that Jeſus Chriſt doth lay to all that belongs to the father as God. Now certainly if Jeſus Chriſt were not very God, he would never have laid claim to all that is the father's, as God. The Ancients inſiſt much upon that, Joh. 16. 15. All things that the father hath (as God) are mine: the father hath an eternal God-head, and that is mine; the Father hath infinite power and wiſdom, and that is mine; the father hath infinite majeſty and glory, and that is mine, the father hath infinite happineſs and bleſſedneſs in himſelf, and that is mine, ſaith Chriſt. The words are very emphatical, having in them a double Univerſality. 1. All things, there is one note of Univerſality. 2. Whatſoever, there is another note of Univerſality: we, ſaith Chriſt, there is nothing in the father (as God) but is mine, All that the father hath is mine; the father is God, and I am God; the father is life, and I am life; for whatſoever the father hath is mine; John 10. 30. I and my father are one; we are one eternal God, we are one in conſent, will, eſſence, nature, power, dominion, p. 234glory, &c. I and my father are one; two perſons, but one God; he ſpeaketh this as he is God, one in ſubſtance, being and Deity, &c. As God, he ſaith, I and my father are one; but ſecundum formam ſervi, in reſpect of the form of a ſervant (his aſſumed humanity) he ſaith, John 14. 28. My father is greater than I, John 10. 37. If I do not the works of my father, believe me not: verſ. 38. But if I do, though ye believe not me, believe the works, &c. The Argument of it ſelf is plain; No man can of himſelf, and by his own power, do divine works, unleſs he be truly God: I do divine works by my own power, yea, I do the works of my father; not only the like and equal, but the ſame with the father: Therefore I am truly God: neither deſerve I to be called a Blaſphemer, becauſe I ſaid I was one with the father, 1 John 5. 7. And theſe three are one, one in nature and eſſence, one in power and will, and one in the act of producing all ſuch actions, as without themſelves any of them is ſaid to perform. Look as three Lamps are lighted in one chamber, albeit the Lamps be divers, yet the lights cannot be ſevered: ſo in the Godhead, as there is a diſtinction of perſons, ſo a ſimplicity of nature. From the Scriptures laſt cited we may ſafely and confidently conclude that Chriſt hath the ſame divine nature and Godhead with the father; they both have the ſame divine and eſſential Titles and Attributes, and perform the ſame inward operations in reference to all creatures whatſoever. To make it yet more plain, compare John 17. 10. with John 16. 15. All things that the father hath are mine, John 16. 15. Father all mine are thine, and thine are mine, John 17. 10. That is, whatſoever doth belong to the father as God, doth belong to Chriſt; for we ſpeak not of perſonal but Eſſential Properties: Chriſt doth lay claim to all that is natural, to all that belongs to the father as God; not to any thing which belongs to him as the father, as the firſt perſon of the bleſſed Trinity. All things that the father hath are mine:] This he ſpeaketh John 1. 16. v.John 1:16in the perſon of the Mediator: becauſe of his fulneſs we all receive grace for grace; and herein ſheweth the unity of p. 235Eſſence in the holy Trinity, and community of Power, Wiſdom, Sanctity, Truth, Eternity, Glory, Majeſty: ſuch is the ſtrict union of the perſons of the bleſſed Trinity, that there is among them a perfect communion in all things, for all things that the father hath are mine, And let thus much ſuffice for the proof of the Godhead of Chriſt.

Concerning the Manhood of Chriſt, let me ſay, that as he is very God, ſo he is very man, 1 Tim. 2. 5. The man Chriſt Jeſus; Chriſt is true man, but not mere man; verus, ſed non merus. The word is not to be taken excluſively as denying the Divine Nature, Chriſt is foreign, both God and man, ſometimes denominated from the one nature, and ſometimes from the other, ſometimes called God, and ſometimes man; yet ſo as he is truly both, and in that reſpect fitly ſaid to be a Mediator betwixt God and men, having an intereſt in, and participating of both natures. This Title, THE SON OF MAN, is given to Chriſt in the New Teſtament four ſcore and eight times: The deſign being not only to expreſs a man according to the Syrian Dialect then uſed, foreign, Bar Noſho: nor only to expreſs Chriſt's Humanity, who was truly man, in all things like unto us, ſin only excepted, nor only to intimate his humility, by calling himſelf ſo often by this humble name; but alſo to tell us to what a high honour God hath raiſed our nature in him and to confute their Imaginations who denied him to be very Man, Fleſh, Blood, and Bones, as we truly are: and who held, that whatever he was, and whatever he did, and whatever he ſuffered, was only ſeeming, and in appearance; and not real and to lead us to that original promiſe (the firſt that was made to Mankind) The ſeed of the woman ſhall bruiſe Gen. 3. 15.Gen 3:15the ſerpent's head, that ſo he might intimate (ſaith Epiphanius) that himſelf was the party meant, intended, and foretold of by all the Prophets, who was to come into the world, to all nations in the world. Jews and Gentiles originally a like deſcended of the woman, who both p. 236had a like intereſt in the woman and her ſeed, though the Rom. 3. 1, 2.Rom 3:1Rom 3:2Jews did and might challenge greater propriety in the ſeed of Abraham than the Gentiles could: but they having been a long time as it were God's Favourites, a ſelected People, a choſen Nation, did wholly appropriate Exod. 19 6. 1 Pet. 2. 9.Exod 19:61 Pet 2:9the Meſſias to themſelves, and would endure no co-partners; nor that any ſhould have any right, title or intereſt in him but themſelves; and therefore they would never talk otherwiſe than of the Meſſias, the King of Iſrael, the ſon of David, never naming him once the light of the Iſa. 42. 6. Iſai. 3. 6. Iſai 63. 5. Gen. 3. 15. Luk. 3. 23. to the end.Isa 42:6Isa 3:6Isa 63:5Gen 3:15Luke 3:23Gentiles, the expectation of the Gentiles, the hope and deſire of the eternal hills, the hope of all the ends of the earth, the ſeed of the woman, the ſon of man, as deſcending from Eve, extracted from Adam, and allied unto all Mankind. And it is obſervable that the Evangeliſt Luke, at the ſtory of Chriſt's Baptiſm when he was to be inſtalled into his Miniſtry, and had that glorious teſtimony from Heaven, deriveth his Pedigree up to the firſt Adam, the better to draw all men's eyes to that firſt promiſe concerning the ſeed of the woman: and to cauſe them to own him for that ſeed there promiſed, and for that effect that is there mentioned of diſſolving the works of Satan. And as that Evangeliſt giveth that hint, when he is now entring this quarrel with Satan, even in the entrance of his Miniſtry: ſo doth he very frequently and commonly by this very Phraſe, give the ſame intimation for the ſame purpoſe: no ſooner had Nathaniel proclaimed him the ſon of God, John 1. 49. Nathaniel anſwered and ſaid unto him, Rabbi, thou art the ſon of God, thou art the king of Iſrael; but he inſtantly titles himſelf THE SON OF MAN, verſ. 51. not only to ſhew his humanity (for that Nathaniel was aſſured of by the words of Philip who calls him Jeſus of Nazareth the ſon of Joſeph, verſ. 45.) but alſo to draw the thoughts of the hearers to the firſt promiſe, and to work them to look for a full recovery of all that by the ſecond Adam, which was loſt in the firſt: Though the gates of Heaven were ſhut againſt the firſt Adam by reaſon of his fall, yet were they open to the p. 237ſecond Adam, verſ. 51. And he ſaith unto him, verily, verily, I ſay unto you, (This double Aſſeveration, verily, verily, puts the matter beyond all doubt and controverſie) hereafter you ſhall ſee heaven open, and the angels of God aſcending and deſcending upon the ſon of man: the Jacob's He alludes to Jacob's Ladder. Gen 28. 12. v.Gen 28:12Ladder, the Bridg that joyneth Heaven and Earth together, as Gregory hath it. This 51. verſ. doth greatly illuſtrate Chriſt's glory, and farther confirm believers ſaith, that Chriſt is Lord of Angels even in his ſtate of humiliation, and hath them ready at his call, as he or his people ſhall need their ſervice, to move from earth to heaven, and from heaven to earth. This Title THE SON OF MAN ſhews that the Son of God, was alſo the ſon of man, and that he delighted to be ſo, and therefore doth ſo often take this Title to himſelf, THE SON OF MAN.

Now concerning the Manhood of Chriſt. the Prophet plainly ſpeaks, Iſa. 9. 6. Ʋnto us a child is born, and unto us a ſon was given; Parvulus a child, that noteth his humanity; Filius a ſon, that noteth his Deity: parvulus a child even man of the ſubſtance of his mother, born in the Mat. 1. 25.Matt 1:25world; filius a ſon, even God of the ſubſtance of his father, begotten before the world: Parvulus a child, behold Prov. 8. 22. to the end. Luk. 2. 7.Prov 8:22Luke 2:7his humility, ſhe brought forth her firſt born Son, and wrapped him in ſwadling-cloaths, and laid him in a manger: Filius a ſon, behold his dignity, when he bringeth in his firſt begotten ſon into the world, he ſaith, and let all the Angels of God worſhip him; to prove that he was Heb. 1. 6. v.Heb 1:6man, 'tis enough to ſay, that he was born, he lived, he died. God became man by a wonderful, unſpeakable and unconceivable union. Behold God is offended by man's affecting and coveting his wiſdom and his glory (for that was the Devil's temptation to our firſt parents, ye ſhall Gen. 3. 5.Gen 3:5be as Gods) and man is redeemed by God's aſſuming and taking his frailty, and his infirmity: man would be as God, and ſo offended him; and therefore God becomes man, and ſo redeemeth him. Chriſt, as man, came of Acts 17. 31. Iſa. 7. 14.Acts 17:31Isa 7:14the race of Kings: As man, he ſhall judg the world, As p. 238man, he was wonderfully born of a Virgin; called therefore Mat. 1. 23.Matt 1:23by a peculiar name, Shiloh, which ſignifieth a ſecundine, or after-birth, Gen. 49. 19. The word comes of foreign, which ſignifies tranquillum eſſe, intimating that Chriſt is he who hath brought us peace and tranquility, and that he might be our peace-maker, it was neceſſary that he ſhould be Shiloh, born of the ſanctified ſeed of a woman without the ſeed of man. The Apoſtle expounds the name where Gal. 4. 4.Gal 4:4he ſaith of Chriſt that he was made of a woman, not of a man and woman both, but of a woman alone without a man. Chriſt as man was foretold of by the Prophets, and by ſundry Types, Chriſt as man was attended upon at his birth by holy Angels, and a peculiar ſtar was created Luk. 2. 13, 14. Mat. 2. 1, 2.Luke 2:13Luke 2:14Matt 2:1Matt 2:2for him: Chriſt as man was our ſacrifice and expiation he was our foreign, a counterprice, ſuch as we could never have paid, but muſt have remained, and even rotted in the priſon of hell for ever. Chriſt as man, was Ma…. 1. 18. Act. 1. 9, 10. C…l. 11. 3. 1.Acts 1:9Acts 1:10conceived of the holy Ghoſt: Chriſt as man is aſcended into heaven: Chriſt as man ſits at the right hand of God. Now what do all theſe things import, but that Jeſus Chriſt is a very precious, and moſt excellent perſon, and that even according to his manhood. Chriſt had the true properties, affections, and actions of man: He was conceived, born, circumciſed, he did hunger, thirſt, he was cloathed, he did eat, drink, ſleep, hear, ſee, touch, ſpeak, ſigh, groan, weep, and grow in wiſdom and ſtature, &c. as all the four Evangeliſts do abundantly teſtifie. But becauſe this is a point of grand importance (eſpecially in theſe days, wherein there are riſen up ſo many deceivers in the midſt of us) it may not be amiſs to conſider of theſe following particulars.

Firſt, of thoſe ſpecial Scriptures that ſpeak out the 1certainty and verity of Chriſt's body, John 1. 14. And the word was made fleſh, 1 Tim. 3. 16. without controverſie great is the Myſtery of godlineſs, God manifeſted in the fleſh, Chriſt is one and the ſame, begotten of the father without time, the ſon of God without mother: and born of the Virgin in time, the ſon of man without father: the natural and p. 239conſubſtantial ſon of both; and Oh what a great myſtery is this, Heb. 2, 14. 16. For as much then as the children are partakers of fleſh and blood, he alſo himſelf likewiſe took part of the ſame, that through death he might deſtroy him that had the power of death, that is, the devil: For verily he took not on him the nature of angels: but he took on him the ſeed of Abraham: according to the Greek foreign, He aſſumed, caught, laid hold on, as the Angels did on Lot, Gen. 19. 16. Ma…. 14. 31.Gen 19:16or as Chriſt did on Peter, or as men uſe to do upon a thing they are glad they have got, and are loath to let go again: Oh Sirs! this is a main pillar of our comfort that Chriſt took our fleſh, for if he had not taken our fleſh, we could never have been ſaved by him, Rom. 1. 3. Concerning his ſon Jeſus Chriſt our Lord, who was made of the ſeed of David according to the fleſh: Rom. 9. 5. Whoſe are the fathers, and of whom as concerning the fleſh Chriſt came, who is over …ll God bleſſed for ever, Amen. This is a greater honour to all mankind, than if the greateſt King in the world …hould marry into ſome poor family of his Subjects: Chriſt ſaith my fleſh is meat indeed, and I ſay his fleſh was fleſh indeed; as true, real, proper, very fleſh as that which any of us carry about with us, Col. 1. 22. In the body of his fleſh through death; Heb. 10. 5. wherefore when he cometh into the world he ſaith, ſacrifice and offering thou wouldſt …, but a body haſt thou prepared we. foreign, 'Tis a Metaphor taken from Mechanicks, who do artificially fit one part of their work to another, and ſo finiſh the whole; God fitted his Son's body to be joyned with the Deity, and to be an expiatory ſacrifice for ſin, 1 Pet. 2. 24. Who his own ſelf bare our ſins in his own body on the tree, &c. The word foreign himſelf hath a great Emphaſis, and therefore that Evangelical Prophet Iſaiah mentions it no leſs than five times in that, Iſa. 53. v. 4, 5, 7, 11, 12. Chriſt had none to help or uphold him under the heavy burden Iſa. 63. 3. v.Isa 63:3of our ſins and his father's wrath. It is moſt certain, that in the work of man's Redemption Chriſt had no coadjutor: He who did bear our ſins (that is, the puniſhments that were due to our ſins) in his own body on the Tree; p. 240he did aſſume fleſh caſt into the very mould and form of our bodies, having the ſame ſeveral parts, members, lineaments, the ſame proportion which they have. Chriſt's body was no ſpectrum or phantaſm, no putative body (as if it had no being but what was in appearance and from imagination, as the Marcionites, Maniche…s, and other hereticks of old affirmed, and as ſome men of corrupt minds do aſſert in our days) but as real, as ſolid a body, as ever any was: And therefore the Apoſtle calls it a body of fleſh, a body to ſhew the Organization of it, and a C…loſ. 1. 22.body of fleſh to ſhew the reality of it, in oppoſition to all aerial and imaginary bodies; Chriſt's body had all the eſſential properties of a true body; ſuch as are organicalneſs, extenſion, local preſence, confinement, circumſcription, penetrability, viſibility, palpability, &c. as all the Evangeliſts do abundantly witneſs: take a few inſtances for all, Luk. 24, 39. Behold my hands and my feet, that it is I my ſelf, handle me and ſee, for a ſpirit hath not fleſh and bones as ye ſee me have: Chriſt here admits of the teſtimony of their own ſenſes to aſſure them, that it was no viſion, or ſpirit, but a true and real body riſen from the dead which they now ſaw: certainly whatever is eſſential to a true glorified body, that is yet in Chriſt's body. Thoſe ſtamps of diſhonour that the Jews had ſet upon Chriſt by wicked hands, thoſe he retained after his reſurrection, partly for the confirmation of his Apoſtles, and partly to work us to a willingneſs and reſoluteneſs to ſuffer for him when we are called to it, 1 John 1. 1. That which was from the beginning, which we have heard, which we have ſeen with our eyes, which we have looked upon, and our hands have handled of the word of life. He alludes to the Sermons which he and the other Apoſtles heard from Chriſt's own mouth, and alſo to the glorious teſtimony which the father gave once and again from heaven to Chriſt; he alludes alſo to the miracles that were wrought by Chriſt, and to that ſight that they had of his glory in the Mount, M…t. 17. A…s 1.and to his Reſurrection and viſible aſcenſion into the higheſt heaven: he alludes to the familiar converſation which p. 241the Apoſtles had with Chriſt for about three years, and alſo to that touching, when after the Reſurrection, Chriſt offered himſelf to the Apoſtles that believed not in him to touch him. The truth of theſe things were confirmed Luk. 24.Luke 24to them by three ſenſes; hearing, ſeeing, handling, the latter ſtill ſurer than the former; and this proves Chriſt to be true man, as his being from the beginning, ſets out his Deity. Chriſt had alſo thoſe natural affections, paſſions, infirmities which are proper to a body, as hunger, Mat. 4. 2. When he had faſted forty days and forty nights, he was afterwards an hungerd. All Chriſt's Actions are for our inſtruction, not all for our imitation, Matthew expreſly makes mention of nights, leſt it ſhould be thought to be ſuch a faſt as that of the Jews, who faſted in the day, and did eat at the evening, and in the Chemnit.night. He would not extend his faſt above the term of Moſes and Elias, leſt he ſhould have ſeemed to have appeared only, and not to have been a true man; he was hungry, not becauſe his faſting wrought upon him, but Hilar.becauſe God le…t man to his own nature, It ſeems Chriſt felt no hunger till the forty days and forty nights were expired, but was kept by the power of the Deity, as the three children (or rather Champions) from feeling the heat of Dan. 3. 27.Dan 3:27the fire: Chriſt faſted forty days and forty nights, and not longer, leſt he might be thought not to have a true humane body, for Moſes and Elias had faſted thus long before, but never did any man faſt longer. When Chriſt began to be hungry the tempter came to him, not when he was faſting; the Devil is cunning, and will take all the advantage he can upon us: during the forty days and forty nights, the Devil ſtood doubtful, and durſt not aſſault the Lord Jeſus, partly becauſe of that voice he heard from heaven, This is my beloved ſon, in whom I am well Mat. 3. 17.Matt 3:17pleaſed, and partly becauſe his forty days and forty nights faſt did portend ſome great thing; but now, ſeeing Chriſt to be hungry, he impudently aſſaults him. Chriſt was not hungry all the forty days, but after he was hungry to ſhew he was man. Some think that Chriſt by his hunger p. 242did objectively allure Satan to tempt him, that ſo he might overcome him, as ſouldiers ſometimes feign a running away, that they may the better allure their enemies cloſely to purſue them, that ſo they may cut them off, either by an Ambuſh, or by an orderly facing about: ſo the Devil tempted Chriſt as man, not knowing him to be God; or if he did know him to be God, Chriſt did as it were encourage his cowardly enemy that durſt not ſet upon him as God, ſhewing himſelf to be man. And as Chriſt was hungry, ſo Chriſt was thirſty, John 4. 7. There came a woman of Samaria to draw water: Jeſus ſaith unto her, give me to drink; here you ſee that he that is rich 2 Cor. S. 9. Pſal 104. 27. v.Ps 104:27and Lord of all became poor for us, that he might make us rich; and he that gives to all the creatures their meat in due ſeaſon, he begs water of a poor Tankerd-bearer to refreſh himſelf in his wearineſs and thirſt: John 19. 28. Jeſus ſaith I thirſt, bleeding breeds thirſting: ſleeping, Mat. 8. 24. he was aſleep, to ſhew the truth of the humane nature, and the weakneſs of his Diſciples faith, Chriſt was in a faſt and dead ſleep (for ſo much the Greek word foreign, ſignifies) his ſenſes were well and faſt bound, as if he had no operation of life, and therefore the Diſciples are ſaid to raiſe him, as it were from the dead. The ſame Greek word is uſed in many places where mention is made of the Reſurrection, as you may ſee by comparing John 2. 19. Mat 27. 52. 1 Cor. 15. 12.John 2:19Matt 27:521 Cor 15:12the Scriptures in the margent together. He was aſleep, 1. By reaſon of his labour in preaching and journey he ſlept; 2. To ſhew forth the truth of his humane nature: ſome think the Devil ſtirred up the ſtorm, hoping thereby to drown Chriſt and his Diſciples, as he had deſtroyed Job 1. 18, 19.Job 1:18Job 1:19Job's children in a Tempeſt before: but though Satan had malice and will enough to do it, yet he had not power; yea, though Chriſt ſlept in his humane nature, yet was he awake in his Deity; that the Diſciples being in danger might cry unto him more fervently, and be ſaved more remarkably. And as Jeſus ſlept, ſo he was alſo weary; John 4. 6. Now Jacob's well was there; Jeſus therefore being wearied with his journey, ſat thus on the well: and it was p. 243about the ſixth hour, about noon: in the heat of the day Chriſt was weary, Chriſt took on him not only our nature, but the common infirmities thereof, and he is to be as ſeriouſly eyed in his humanity, as in the glory of his Godhead; therefore it is recorded, that he was weary with his journey ere half the day was ſpent; and that through wearineſs he ſat thus on the well; that is, even as the ſeat offered, or as weary men uſe to ſit, &c. But in a word, he was conceived, retained ſo long in the Virgins womb, born, circumciſed, lived about thirty years on earth, converſed all that time with men, ſuffered, died, and was crucified, buried, roſe again, aſcended, and ſat down with his body at the right hand of God, and with it will come again to judg the world. Now what do all theſe things ſpeak out, but that Chriſt hath a true body, and who in their wits will aſſert, that all this could be done in, and upon, and by an imaginary body. But,

Secondly, The ſeveral denominations that are given 2to Jeſus Chriſt in Scripture do clearly evidence the verity and reality of his humane nature; he is called, 1. The ſon of the virgin, Iſa. 7. 14. 2. Her firſt born ſon, Luk. 2. 7. 3. The branch, Zach. 3. 8. and 6. 12. 4. The branch of righteouſneſs, Jer, 33. 15. and 23. 5. 5. A rod out of the ſtem of Jeſſe, and a branch out of his roots, Iſa. 11. 1. 6. The ſeed of the woman, Gen. 3. 15. 7. The ſeed of Abraham, Gen. 22. 18. 8. The fruit of David's loyns, Pſal. 80. 36. and 132. 11. Act. 2. 30. 9. Of the ſeed of David according to the fleſh, Rom. 1. 3. 2 Sam. 7. 2. 10. The Lyon of the tribe of Judah, Rev. 5. 5. 11. The ſeed of Jacob, Gen. 28. 14. 12. The ſeed of Iſaac, Gen. 26. 4. 13. A ſon born to us, a child given to us, Iſa. 9. 6. 14. The ſon of man, Mat. 8. 20. Mat. 16. 13. Rev. 1. 13. Dan. 7. 13. Joh. 3. 13. 15. He's called the man Chriſt Jeſus, 1 Tim. 2. 5. 1 Cor. 15. 21. Since by man came death, by man came alſo the reſurrection of the dead: God's juſtice would be ſatiſfied, in the ſame nature that had ſinned. 16. God's ſon made of a woman, Gal. 4. 4. 17, Man, 1 Tim. 2. 5. The man Chriſt Jeſus. 18. The ſon of David, Mat. 1. 1. Mar. 12. 35. p. 244How ſay the Scribes, that Chriſt is the ſon of David? In that the Scribes and Phariſees knew and acknowledged, according to the Scripture that Chriſt ſhould be the ſon of David; that is, ſhould be born, and deſcend of the ſtock and poſterity of David according to the fleſh. Hence we may eaſily gather the truth of Chriſt's humane nature, that he was ordained of God to be true man as well as God, in one and the ſame perſon; for elſe he could not be the ſon of David. Now, that he muſt be the ſon of David, even the Scribes and the Phariſees knew and acknowledged, as we ſee here; and this was a truth which they had learned out of the Scriptures; and not only they, but even the common ſort of Jews in our Saviour's time, John 7. 42. ſome of the common people ſpake thus, Hath not the ſcripture ſaid that Chriſt cometh of the ſeed of David? and the Meſſiah was then commonly called the ſon Rom. 1. 3.Rom 1:3of David: ſo then Chriſt being of the ſeed of David after the fleſh, he muſt needs be true man, as well as God; for which cauſe he was incarnate in the due time appointed of God; that is to ſay, he being the ſon of God from everlaſting, did in time become man; taking our nature upon him, together with the infirmities of our nature, ſin only excepted, John 1. 14. Now thus you ſee that the 18 denominations that are given to Chriſt in the bleſſed Scriptures do abundantly demonſtrate the certainty of Chriſt's humane nature. But,

Thirdly, Chriſt took the whole humane nature, he 3was truly and compleatly man, conſiſting of fleſh and ſpirit, body and ſoul; yea, that he aſſumed the entire humane nature, with whatever is proper to it; Chriſt took to himſelf the whole humane nature, in both the eſſential parts of man, ſoul and body, the two eſſential and conſtitutive parts of man are ſoul and body, where theſe two are, there's the true man; now Chriſt had both, and therefore he was true man.

Firſt, Chriſt had a true humane and reaſonable ſoul, the 1reaſonable ſoul is the higheſt and nobleſt part of man; this is that which principally makes the man, and hath the p. 245greateſt influence into his being and eſſence, if therefore Jeſus Chriſt had only a humane body without a humane ſoul, he had wanted that part which is moſt eſſential to man, and ſo he could not have been looked upon as true and perfect man. O Sirs, Chriſt redeemed and ſaved nothing but what he aſſumed; the redemption and ſalvation reach no farther than the aſſumption, our ſoul then would have been never the better for Chriſt, had he not taken that as well as our body: Hence ſaid Auguſtine, Aug de civ. Dei. lib. 10. c. 27. p. 586Therefore he took the whole man without ſin, that he might heal the whole; of which man conſiſts, of the plague of ſin. And Fulgentius to the ſame purpoſe, As Fulgent ad Thraſymund. lib. 1. p. 251.the Devil ſmote by deceiving the whole man, ſo God ſaves by aſſuming the whole man: If he will ſave the whole man from ſin, he will aſſume the whole man without ſin, ſaith Nazianzen. The Scriptures do clearly evidence that Chriſt had a real humane ſoul, Mat. 26. 38. My ſoul is exceeding ſorrowful, even unto death; every word is emphatical; my ſoul, his ſorrows pierced his ſoul, Pſal. 22. 16.Ps 22:16and ſorrowful round about, even to death, foreign, that is, heavy round about: Look as the ſoul was the firſt Agent in tranſgreſſion, ſo it is here the firſt Patient in affliction; to death, that is, this ſorrow will never be finiſhed or intermitted but by death: My ſoul is exceeding ſorrowful, then Chriſt had a true humane ſoul, neither was his Deity to him for a ſoul, as of old, men of corrupt minds have fancied; for then our bodies only had been redeemed by him, and not our ſouls, if he had not ſuffered in ſoul as well as in body. The ſufferings of his body were but the body of his ſufferings, the ſoul of his ſufferings were the ſufferings of his ſoul, which was now beſet with ſorrows, and heavy as heart could hold, John 12. 27. Now is my ſoul troubled, and what ſhall I ſay, The Greek word ſignifies a vehement commotion and perturbation, as Herod's mind was troubled when he Mat. 2. 3.Matt 2:3heard that a new King was born, or as the Diſciples were Mat. 14. 26.Matt 14:26troubled when they thought they ſaw a ſpirit walking on the ſea, and cryed out for fear; or as Zachary was troubled p. 246Luk. 1. 12.Luke 1:12at the ſudden ſight of the Angel. The riſe and cauſe of Chriſt's ſoul-trouble was this, the Godhead hiding it ſelf from the humanitie's ſenſe; and the father letting out, not only an apprehenſion of his ſufferings to come, but a preſent taſte of the horrour of his wrath, due to man for ſin; he is amazed, overwhelmed, and perplexed with it in his humanity; and no wonder ſince he had the ſins of all the Elect laid upon him by imputation, to ſuffer for. And ſo this wrath is not let out againſt his perſon, but againſt their ſins which were laid on him. Now though Chriſt was here troubled or jumbled and puzzled, as the word imports; yet we are not to conceive that there was any ſin in this exerciſe of his, for he was like clean water in a clean veſſel, which being never ſo often ſtirred and ſhaken, yet ſtill keeps clean and clear: neither are we to think it ſtrange, that the ſon of God ſhould be put to ſuch perplexities in this trouble, as not to know what to ſay; for conſidering him as man, encompaſſed with our ſinleſs infirmities; and that this heavy weight of wrath did light upon him on a ſudden, it is no wonder that it did confound all his thoughts as man, O Sirs, look that as ſin hath infected both the ſouls and bodies of the Elect, and chiefly their ſouls, where it hath its chief ſeat; ſo Chriſt to expiate this ſin, did ſuffer unſpeakable ſorrows and trouble in his ſoul as well as torture in his body; for my ſoul is troubled, ſaith he. Though ſome ſufferings of the body be very exquiſite and painful, and Chriſt's in particular were ſuch; yet ſad trouble of mind is far more grievous than any bodily diſtreſs, as Chriſt alſo found, who ſilently bare all his outward troubles, but yet could not but cry out of his inward trouble, Now is my ſoul troubled, Iſa. 53. 10. Thou ſhalt make his ſoul an offering for ſin; when Chriſt ſuffered for us our ſins were laid upon Iſa. 53. 7. 1 Pet. 2. 24.Isa 53:71 Pet 2:24him, verſ. 5. 6. as by the Law of ſacrificing of old, the ſinner was to lay his hands upon the head of the beaſt Levit. 8. 14. 18. 22. v.Lev 8:14Lev 8:18Lev 8:22confeſſing his ſins, and then the beaſt was ſlain, and offered for expiation; thus having the man's ſins as it were taken and put upon it, and hereby the ſinner is made righteous: p. 247The ſinner could never be pardoned, nor the guilt of ſin removed, but by Chriſt's making his ſoul an offering for ſin; what did Chriſt in ſpecial recommend to God, when he was breathing out his laſt gaſp but his ſoul? Luk. 23. 46. When Jeſus had cried out with a loud voice he ſaid, father, into thy hands I commend my ſpirit; and having ſaid thus he gave up the Ghoſt; that is, to thy ſafe cuſtody, and bleſſed tuition I commend my ſoul, as a ſpecial treaſure or Jewel moſt charily and tenderly to be preſerved and kept, Luke 2. 52. He increaſed in wiſdom and ſtature, here's ſtature for his body, and wiſdom for his ſoul; his growth in that ſpeaks the truth of the former, and his growth in this the truth of the latter: his body properly could not grow in wiſdom, nor his ſoul in ſtature, therefore he muſt have both. There are two eſſential parts which make up one of his natures, his Manhood, viz. ſoul and body, but both of theſe two of old have been denyed. Marcion diveſts Chriſt of a body, and Apollinaris of a ſoul; and the Arrians held that Chriſt had no ſoul, but that the Deity was to him inſtead of a ſoul, and ſupplyed the office thereof, that what the ſoul is to us, and doth in our bodies, all that the divine nature was to Chriſt, and did in his body: and are there not ſome among us, that make a great noiſe about a light in them that daſh upon the ſame rock? but the choice Scriptures laſt cited, may ſerve ſufficiently to confute all ſuch brain-ſick men. But,

Secondly, as Chriſt had a true humane and reaſonable 2ſoul, ſo Chriſt had a perfect, entire, compleat body, and every thing which is proper to a body; for inſtance, 1. he had blood, Heb. 2. 14. He alſo took part of the ſame, that is, of fleſh and blood, Chriſt had in him the blood of a man, ſhedding of blood there muſt be, for without it Heb. 9. 22.Heb 9:22there is no remiſſion of ſin; the blood of bruit creatures Heb. 10. 4, 5, 10. v.Heb 10:4Heb 10:5Heb 10:10could not waſh away the blots of reaſonable creatures; wherefore Chriſt took our nature, that he might have our blood to ſhed for our ſins. There is an Emphaſis put upon Chriſt as man, in the great buſineſs of man's ſalvation, The Man Chriſt Jeſus; the remedy carrying in it a ſuitable p. 2481 Tim. 2. 5.1 Tim 2:5neſs to the Malady, the ſufferings of a man to expiate the ſin of man. 2. He had bones as well as fleſh, Luk. 24. 39. A ſpirit hath not fleſh and bones, as ye ſee me have. 3. Chriſt had in him the bowels of a man, Phil. 2. 8. which bowels he fully expreſſed when he was on earth, Mat. 12. 18, 19, 20. nay he retaineth thoſe bowels now he is in heaven, in glory he hath a fellow feeling of his people's miſeries, Acts 9. 4. Saul, Saul, why perſecuteſt thou me, ſee Mat. 25. 35. to the end of that chapter; though Chriſt in his glorified ſtate be freed from that ſtate of frailty, paſſibility, Mortality, yet he ſtill retains his wonted pity. 4. He had in him the familiarity of a man, how familiarly did Chriſt converſe with all ſorts of perſons in this world, all the Evangeliſts do ſufficiently teſtifie. Man is a ſociable and familiar creature; Chriſt became man Heb. 2. 17.Heb 2:17that he might be a merciful High Prieſt: Not that his becoming man made him more merciful, as though the mercies of a man were more than the mercies of God, but becauſe by this means mercy is conveyed more ſuitably and familiarly to man. But,

Fourthly, and laſtly, our Lord Jeſus Chriſt took our 4infirmities upon him; when Chriſt was in this world he ſubmitted to the common accidents, adjuncts, infirmities, miſeries, calamities, which are incident to humane nature. For the opening of this remember there are three ſorts of infirmities; 1. There are ſinful infirmities, Jam. 5. 7. Pſal. 77. 10. the beſt of men are but men at the beſt; witneſs Abraham's unbelief, David's ſecurity, Job's curſing, Gen. 20. 2. Pſal. 30. 6. 7. Job 3. Jen. 4.Gen 20:2Ps 30:6Ps 30:7Job 3Jonas his paſſion, Thomas his unbelief, Peter's lying, &c. Now theſe infirmities Jeſus Chriſt took not upon him; for though he was made like unto us in all things, yet without ſin, Heb. 4. 15. 2. There are perſonal infirmities, which from ſome particular cauſes befall this or that perſon; as Leproſie, blindneſs, dumbneſs, Palſie, Dropſie, Epilepſie, Stone, Gout, Sickneſs; Chriſt was never ſick, ſickneſs ariſes from the unfit or unequal temperature of the humours, or from intemperance of labour, ſtudy, &c. but none of theſe were in Chriſt, he p. 249had no ſin, and therefore no ſickneſs; Chriſt took not the paſſions or infirmities which were proper to this or that man. 3. There are natural infirmities which belong to all Mankind ſince the fall; as hunger, thirſt, weariſomneſs; ſorrowfulneſs, ſweating, bleeding, wounds, death, burial; now theſe natural infirmities that are common to the whole nature; theſe Jeſus Chriſt took upon him, as all the Evangeliſts do abundantly teſtifie: our dear Lord Jeſus he lay ſo many weeks and months in the Virgin's womb, he received nouriſhment and growth in the ordinary way, he was brought forth and bred up juſt as common infants are, he had his life ſuſtained by common food as ours is; he was poor, afflicted, reproached, perſecuted, tempted, deſerted, falſely accuſed, &c. he lived an afflicted life, and died an accurſed death; his whole life from the cradle to the croſs was made up of nothing but ſorrows and ſufferings; and thus you ſee that Jeſus Chriſt did put himſelf under thoſe infirmities which properly belong to the common nature of man, though he did not take upon him the particular infirmities of individuums. Now what do all theſe things ſpeak out, but the certainty and reality of Chriſt's Manhood.

Que. But why muſt Chriſt partake of both natures, was it abſolutely neceſſary that he ſhould ſo do; An. Yea, it was abſolutely neceſſary that Chriſt ſhould partake of both natures; and that both in reſpect of God, and in reſpect of us: Firſt in reſpect of us; and that,

Firſt, becauſe man had ſinned, and therefore man muſt 1. 1 Cor. 15. 21.1 Cor 15:21be puniſhed; by man came death, therefore by man muſt come the reſurrection of the dead; man was the offender, therefore man muſt be the ſatisfier; man had been the ſinner, and therefore man muſt be the ſufferer: it is but juſtice to puniſh ſin in that nature, in which it had been committed: by man we fell from God, and by man we muſt be brought back to God; by the firſt Adam we were ruined, by the ſecond Adam we muſt be repaired. The Rom. 5. 12.Rom 5:12humane nature was to be redeemed, therefore it was neceſſary p. 250that the humane nature ſhould be aſſumed: The Law was given to man, and the Law was broken by man, and therefore it was neceſſary that the Law ſhould be fulfilled by man. But,

Secondly, that by this means the juſtice of God might 2be ſatisfied in the ſame nature which had ſinned, which was the nature of man: Angels could not ſatisfie divine juſtice, becauſe they had no bodies to ſuffer; the brutiſh ſenſible creatures could not ſatisfie the juſtice of God, becauſe they had no ſouls to ſuffer; the ſenſible creatures could not ſatisfie divine juſtice, becauſe they had no ſenſe to ſuffer: therefore man having body, ſoul, and ſenſe muſt do it; for he had ſinned in all, and he could ſuffer in all.

Secondly, there are reaſons both in reſpect of God, and 2in reſpect of our ſelves, why Jeſus Chriſt ſhould be God, and God-man alſo, and they are theſe five;

Firſt, that he might be a meet Mediator between God 1and man; Chriſt's office, as Mediator, was to deal with God for man, and to deal for God with man. Now that he might be ſit for both theſe tranſactions, for both parts of this office, he muſt partake of both natures. That he might effectually deal with God for man, he muſt be God, (If a man ſin againſt the Lord who ſhall entreat for him, ſaith Eli to his ſons, 1 Sam. 2. 25.) And that he might deal for God with man, he muſt be man: He muſt be God that he may be fit to tranſact, treat, and negotiate with God; and he muſt be man, that he may be fit, to tranſact, treat, and negotiate with man: when God ſpake unto Iſrael at Mount Sinai at the giving of the Law, the people were not able to abide that voice or preſence, and therefore they deſired an Internuncius, a man like themſelves, who might be as a Mediator to go betwixt God and them, Exod. 20. 18, 19. Now upon his very ground Exod. 20. 18.Exod 20:18beſides many others that might be mentioned, it was very requiſite that Jeſus Chriſt ſhould be both God and man, Heb. 12. 18.Heb 12:18that he might be a meet Mediator to deal betwixt God and man. Jeſus Chriſt was the fitteſt perſon either in that p. 251upper or in this lower world to mediate between God and us. There was none fit to umpeire the buſineſs between God and man but he that was God-man: Job hit the nail when he ſaid, Neither is there any days-man betwixt Job. 9. 33.Job 9:33us that might lay his hand upon us both: There was a double uſe of the days-man, and his laying his hand upon them; 1. To keep the diſſening parties aſunder, leſt they ſhould fall out, and ſtrike one another: 2. To keep them together, and compoſe all differences, that they might not depart from each other; the Application is eaſie, man is not fit to mediate, becauſe man is the perſon offending; Angels are not fit to mediate, for they cannot ſatisfie divine Juſtice, nor pacifie divine wrath, nor procure our pardon, nor make our peace, nor bring in an everlaſting righteouſneſs upon us; God the father was not fit for this work, for he was the perſon offended; and he was as much too high to deal with man, as man was too low to deal with God: The holy Ghoſt was not fit for this work, for 'tis his work to apply this Mediation, and to clear up the believers intereſt in this Mediation. So then there is no other perſon fit for this office, but Jeſus Chriſt, who was a middle perſon, 'twixt both, that he might deal with both: Chriſt could never have been fit to be the Mediator in reſpect of his office, if he had not firſt been a middle perſon in reſpect of his natures; for (ſaith the Apoſtle) Gal. 3. 20. Now a mediator is not a mediator of one, but God is one; A mediator is not a mediator of one, that is of one party, but is always of two differing parties to unite them; not of one, that is, 1. Not of one perſon, becauſe mediation implies more perſons than one it neceſſarily ſuppoſes different parties betwixt whom he doth mediate; Chriſt (to ſpeak after the manner of men) lays his hand upon God the father, and ſaith, O bleſſed father, wilt thou be at peace with theſe poor ſinners? wil… thou pardon them? and wilt thou lift up the light of thy countenance upon them? if thou wilt, then I will undertake to ſatisfie thy juſtice, and to pacifie thy wrath, and to fulfil thy royal Law, and to make good all the p. 252wrong they have done againſt thee. And then he layeth his hand upon the poor ſinner; and ſaith, ſinner, art thou willing to be changed and renewed? art thou willing to come under the bond of the covenant? art thou willing to give up thy heart and life to the guidance and government of the ſpirit? then be not diſcouraged, for thou ſhalt certainly be juſtified and ſaved. 2. Not of one nature, the Mediator muſt neceſſarily have more natures than one, he muſt have the divine and humane nature united in his ſingle perſon, or elſe he could never ſuffer what he was to ſuffer, nor never ſatisfie what he was to ſatisfie, nor never bring poor ſinners into a ſtate of reconciliation 2 Cor 5. 19, 20.2 Cor 5:192 Cor 5:20with God: and 'tis farther obſervable, that the Text laſt cited ſaith, God is one, (viz.) as he is eſſentially conſidered, and therefore as ſo he cannot be the Mediator; but Chriſt, as perſonally conſidered, he is not of one (that is) not of one nature, for he is God and man too, and therefore he is the only perſon that is fitted and qualified to be the Mediator: and 'tis obſervable that when Chriſt is ſpoken of as Mediator, his Manhood is brought in (that nature being ſo neceſſary to that office,) 1 Tim. 2. 5. For there is one God, and one mediator between God and man, the man Chriſt Jeſus: Jeſus Chriſt was God and man; as man he ought to ſatisfie, but could not; as God he could ſatisfie, but ought not: but conſider him as God and man, and ſo he both could ſatisfie, and ought to ſatisfie, and accordingly he did ſatisfie, according to what was prophecied of him, Dan. 9. 24. He did make reconciliation for iniquity, and brought in everlaſting righteouſneſs: He did not begin to do ſomething, and then faint, and leave his work imperfect, but he finiſhed it, and that to the glory of his father, John 17. 4. I have glorified thee on the earth, I have finiſhed the work which thou gaveſt me to do. And 'tis good to obſerve the ſingularity and oneneſs of the perſon mediating; not many, not a few, not two, but one Mediator between God and man, there was none with him in his difficult work of Mediatorſhip, but he carried it on alone; though there are many Mediators among men, p. 253yet there is but foreign, one only Mediator betwixt Iſa. 63. 3. I confeſs the word foreign is given to Moſes, in that, Gal. 3. 19. but Moſes was but a typical Mediator, and you never find that Moſes is called a Mediator in a way of redemption, or ſatisfaction, or paying a Ranſom; for ſo dear Jeſus is the only Mediator: ſo the word foreign, us uſed in that 1 Tim. 2. 5. Heb. 8. 6, 7. 8. Heb. 9. 14, 15. Heb. 12. 22, 23, 24.Isa 63:3Gal 3:191 Tim 2:5Heb 8:6Heb 8:7Heb 8:8Heb 9:14Heb 9:15Heb 12:22Heb 12:23Heb 12:24God and men: and 'tis as high folly and madneſs to make more Mediators than one, as 'tis to make more Gods than one (There is one God and one mediator betwixt God and men,) for look as one husband ſatisfies the wife, as one father ſatisfies the child, as one Lord ſatisfies the ſervant, and on ſun ſatisfies the world, ſo one Mediator is enough to ſatisfie all the world, that deſire a Mediator, or that have an intereſt in a Mediator. The true ſence and import of this word foreign, a Mediator, is a middle perſon, or one that interpoſes betwixt two parties at variance, to make peace betwixt them. Though foreign, a Mediator, be rendred variouſly, ſometimes an Umpiere or Arbitrator, ſometimes a meſſenger betwixt two perſons, ſometimes an interpretor imparting the mind of one to another, ſometimes a reconciler or peace-maker; yet this word foreign, doth moſt properly ſignifie a Mediator or a midler, becauſe Jeſus Chriſt is both a middle perſon, and a middle officer betwixt God and man, to reconcile and reunite God and man. This of all others is the moſt proper and genuine ſignification of this name foreign, Jeſus Chriſt is the middle, that is, the ſecond perſon in the Trinity, betwixt the Father and the Holy Ghoſt: He is the only middle perſon betwixt God and man, being in one perſon God-man; and his being a middle perſon fits and capacitates him to ſtand in the midſt between God and us. And as he is the middle perſon, ſo he is the middle officer, intervening, or interpoſing, or coming between God and man by office, ſatisfying God's juſtice to the full for man's ſins by his ſufferings and death, and maintaining our conſtant peace in heaven by his meritorious interceſſion. Hence, as one obſerves, Jeſus Chriſt is Gerhard.a true Mediator, is ſtill found, in medio, in the middle. He was born, as ſome think, from Wiſd. 18. 14. about the middle of the night, he ſuffered in the middle of the world, that is, at Jeruſalem, ſeated in the middle of the Heb. 11. 12.Heb 11:12earth: he was crucified in the midſt, between the two John 19. 18.John 19:18thieves: he died in the air on the croſs, in the midſt between p. 254heaven and earth: he ſtood after his Reſurrection John 20. 19.John 20:19in the midſt of his Diſciples: and he has promiſed, that where two or three are gathered together in his name, he Mat. 18. 20.Matt 18:20will be in the midſt of them: and he walks in the midſt Rev. 2. 1.Rev 2:1of the ſeven golden candle-ſticks, that is, the Churches: And he as the heart in the midſt of the body; diſtributes Ephe. 4. 15, 16.Eph 4:15Eph 4:16ſpirits and vertue to all the parts of his myſtical body. Thus Jeſus Chriſt is the Mediator betwixt God and man; middle in perſon, and middle in office. And thus you have ſeen at large what a meet Mediator Jeſus Chriſt is, conſidered in both his natures, conſidered as God-man. But,

Secondly, If Jeſus Chriſt be not God, then there is no ſpiritual 2nor eternal good to be expected or enjoyed: If Chriſt be not God, our preaching is in vain, and your hearing is in vain, and your praying is in vain, and your believing is in vain, and your hope of pardon and forgivneſs by Jeſus Chriſt is in vain, for none can forgive ſins but a God: Mark 2. 7. John 3. 16. John 10. 28. 2 Tim. 4. 8. James 1. 12. 1 Pet. 5. 4. v. Rev. 3. 21. Rev. 2. 11.Mark 2:7John 3:16John 10:282 Tim 4:8Jas 1:121 Pet 5:4Rev 3:21Rev 2:11Chriſt hath promiſed that believers ſhall never periſh, he hath promiſed them eternal life, and that he will raiſe them up at the laſt day, he has promiſed a Crown of Righteouſneſs, he has promiſed a Crown of Life, he has promiſed a Crown of glory, he has promiſed that conquering Chriſtians ſhall ſit down with him in his throne, as he is ſet down with his father in his throne: He has promiſed that they ſhall not be hurt of the ſecond death. And a thouſand other good things Jeſus Chriſt has promiſed; but if Jeſus Chriſt be not God, how ſhall theſe promiſes be made good? If a man that hath never a foot of Land in England, nor yet worth one groat in all the world, ſhall make his will, and bequeath to thee ſuch and ſuch houſes, and Lands, and Lordſhips in ſuch a County, or ſuch a County; and ſhall by Will, give thee ſo much in Plate, and ſo much in Jewels, and ſo much in ready money; whereas he is not, upon any account, worth one penny in all the world; certainly ſuch Legacies will never make a man the richer nor the happier. None of thoſe great and precious promiſes, which are hinted at above will ſignifie p. 255any thing, if Chriſt be not God; for they can neither refreſh us, nor chear us in this world, nor make us happy in that other world. If Chriſt be not God how can he purchaſe our pardon, procure our peace, pacifie divine wrath, and ſatisfie infinite juſtice: A man may ſatisfie the juſtice of man, but who but a God can ſatisfie the juſtice of God? will God accept of thouſands of Micah 6. 7.Mic 6:7Rams. or ten thouſands of Rivers of Oyl, or the firſtborn of thy body for the ſin of thy ſoul? Oh? No, he will not, he cannot; that Scripture is worthy to be written in letters of Gold, Acts 20. 28. Take heed, therefore, unto your ſelves, and to all the flock, over the which the holy Ghoſt hath made you over-ſeers; to feed the Church of God, which he hath purchaſed with his own blood: This muſt needs relate to Chriſt, and Chriſt is here called God, and Chriſt's blood is called the blood of God, and without a peradventure Chriſt could never have gone through with the purchaſe of the Church, if the blood he ſhed had not been the blood of God. This blood is called God's own blood, becauſe the ſon of God, being and remaining true God, aſſumed humane fleſh and blood in unity of perſon: by this phraſe that which appertaineth to the humanity of Chriſt, is attributed to his Divinity, becauſe of the union of the two natures in one perſon, and communion of properties. The Church is to Chriſt a bloody Spouſe, an Acheldama or field of blood: for the could not be redeemed with ſilver and gold, but with 1 Pet. 1. 18, 19.1 Pet 1:181 Pet 1:19the blood of God: ſo it is called by a communication of properties, to ſet forth the incomparable value and vertue thereof. But,

Thirdly, if Chriſt be not God, yea God-man, then 3we ſhall never be able to anſwer all the challenges that either divine Juſtice or Satan can make upon us; whatſoever the juſtice of God can exact, that the blood of God can diſcharge: now the blood of Chriſt is the blood of God, as I have evidenced in the ſecond Reaſon: by reaſon of the hypoſtatical union, the humane nature being united to the divine, the humane nature did ſuffer, p. 256the Divine did ſatisfie: Chriſt's Godhead did give both Majeſty and Eſſicacy to his ſufferings; Chriſt was ſacrifice, Prieſt, and Altar: He was Sacrifice as he was man, Prieſt as he was God and man, and Altar as he was God. it is the property of the Altar to ſanctifie the thing offered Mat. 23. 19.Matt 23:19on it; ſo the Altar of Chriſt's divine nature, ſanctified the ſacrifice of his death, and made it meritorious, Man ſinned, and therefore man muſt ſatisfie: Therefore the humane nature muſt be aſſumed by a ſurety, for man cannot do it: If an Angel ſhould have aſſumed humane nature, it would have polluted him: Humane nature was ſo defiled by ſin, that it could not be aſſumed by any but God: Now Chriſt being God, the Divine nature purified the Humane nature which he took, and ſo it was a ſufficient ſacrifice, The perſon offered in ſacrifice being God as well as man. This is a moſt noble ground upon which a believer may challenge Satan to ſay his worſt, and to do his worſt; let him preſent God as terrible, yea, as a conſuming Heb. 12. 29.Heb 12:29fire: let him preſent me as odious and abominable Zecha. 3. 2, 3.in the ſight of God as once he did Joſhuah, let him preſent me before the Lord as vile and mercenary as once he did Job, let him aggravate the heighth of God's diſpleaſure, Job 1. 9, 10, 11.Job 1:9Job 1:10Job 1:11and the heighth, and depth, and length, and breadth of my ſins; I ſhall readily grant all, and againſt all this I will ſet the infinite ſatisfaction of dear Jeſus: this I know, that though the juſtice of God cannot be avoided nor bribed, yet it may be ſatisfied. Here is a proportionable ſatisfaction, here is God anſwering God. 'Tis a very noble plea of the Apoſtle, who is he that condemneth? Rom. 8. 34.Rom 8:34it is Chriſt that died; let Satan urge the juſtice of God as much as he can, I am ſure that the juſtice of God 1 John 1. 7, 8, 9.1 John 1:71 John 1:81 John 1:9makes me ſure of Salvation, and the reaſon is evident, becauſe his juſtice obligeth him to accept of an adequate ſatisfaction of his own appointing: The juſtice of God maketh me ſure of mine own happineſs, becauſe if God be juſt, that ſatisfaction ſhould be had; when that ſatisfaction is made, Juſtice requireth that the perſon for whom it is made, ſhall be received into favour. I confeſs, that p. 257unleſs God had obliged himſelf by promiſe, there were no preſſing his juſtice thus far, becauſe Noxa ſequitur caput. There was mercy in the promiſe of ſending Chriſt, Gen. 3. 15. Had not Chriſt ſtept in between man's ſin & Gods wrath, the world had fallen about Adam's ears.Gen 3:15out of mercy to undertake for us, otherwiſe we cannot ſay that God was bound in juſtice to accept of ſatisfaction, unleſs he had firſt in mercy been pleaſed to appoint the way of a ſurety. Juſtice indeed required ſatisfaction, but it required it of the perſon that ſinneth, Gen. 2. 17. But of the tree of the knowledg of good and evil, thou ſhalt not eat of it; for in the day thou eateſt thereof thou ſhalt ſurely die; or dying thou ſhalt die; or as others read the words, thou ſhalt ſurely and ſhortly, or ſuddenly die; and without controverſie, every man ſhould die the ſame day he is born, The wages of ſin is death; and this wages Rom. 6. 23.Rom 6:23ſhould be preſently paid, did not Chriſt, as a boon, beg poor ſinners lives for a ſeaſon, for which cauſe he is called the Saviour of all men; not of eternal preſervation, 1 Tim. 4. 10.1 Tim 4:10but of temporal reſervation: it was free and noble mercy to all mankind, that dear Jeſus was promiſed and provided, ſealed and ſent into the world, that ſome might be eternally ſaved, and the reſt preſerved from wrath for J…hn 6. 27.a time. Here cometh in mercy, that a ſurety ſhall be accepted, and what he doth is as if the perſon that offended ſhould have done it himſelf. Here is mercy and ſalvation ſurely bottomed upon both: ah what ſweet and tranſcendent comfort flows from this very conſideration, That Chriſt is God. But,