of Israel are attributed to one and the same Subject namely to the true living God as Isai 44.6 Zephan 3.15 compared with John 1.49 attributed to Christ We already have demonstrated how the Names of God and Lord are proper to him so is that of King simply taken as we have it in the Description made of Christ's Kingdom by the Psalmist * Psal 45.1 6. I speak of the things which I have made touching the king where in several Verses mention is made of his Glory and Majesty of his Throne of his Scepter and Kingdom and is called God most mighty Lord Christ to Pilate owned himself to be King in the Inscription upon the Cross he was called King of the Jews which is equivalent to that of King of Israel and thus it is interpreted by his Enemies Mark 15.32 though in derision Let Christ the King of Israel descend now from the cross and for all their jest he was so in earnest not only in relation to his oecumenical but upon the account of his natural Kingdom for essentially he is King of the whole Earth he is the King that is set upon the holy hill of Sion Rev. 17.14 and 19.16 whose dominion is from one sea unto another who hath the heathen for his inheritance and the utmost parts of the earth for his possession The Lamb that is Christ is Lord of Lords and King of Kings The Prophet upon a solemn occasion calls him a King Rejoyce greatly Zech. 9.9 O daughter of Sion shout O daughter of Jerusalem behold thy king comes unto thee he is just and having salvation c. to be compared with Isai 62.11 and this was literally fulfilled at the time when our blessed Saviour did solemnly enter into Jerusalem upon which occasion Matthew doth quote the Prophets words This I press the more because the Adversaries would have none to be true God but he who is the God and King of Israel We know how to do great things is attributed unto God Thus after the return from Captivity the Heathen said The Lord hath done great things for them Psal 126.2 3. and they owned it themselves The Lord hath done great things for us which great things are also called Wonders Thou art the God that dost wonders Nay he alone Ps 77.14 that is the Lord God of Israel doth Wonders for saith David Blessed be the Lord God of Israel Ps 72.18 who only doth wondrous things Wherefore since the Lord Jesus hath done the Wonders which the Lord God of Israel doth and can do upon the Evidence of these words it followeth that he is the Lord God of Israel for this same in the New Testament is spoken of Christ by himself under the Name of God subjectively when he had out of the Man driven a Legion of Devils he commanded him to return to his own House Luke 8.39 and shew how great things God had done unto him in the latter end of the Verse the Evangelist giveth an account how the Man obeyed in these words And he went his way and published through the whole city how great things Jesus had done unto him so him who had done these great things unto the Man our blessed Saviour speaking of himself called God and the Evangelist Jesus making use of the very same words How great things God Jesus had done unto him whence it appears that Jesus is the God that doth great things that is the great God chief and primary God to speak in their Language though there be no other true God Also that the Lord Christ is the God that doth Wonders as spoken of the true God in the fore-quoted Psalm for saith Peter * Acts 2.22 Jesus was approved of God among you by miracles wonders and signs But to conclude this Head hence it appears how those Attributes of God which he hath declared to make us distinctly conceive the Diversity of his Perfections and Operations are all applicable and do belong to his Son Jesus Christ and to none else but him they without any difference do enjoy the Possession of all things all mine are thine and all thine are mine John 17.10 saith our Saviour to the Father both have the same infinite Nature and unresistible Power The Lord God saith the Psalmist Ps 104.3 Acts 1.9 Rev. 1.7 maketh the clouds his chariot and the Lord Jesus did so for he went up in a Cloud and he cometh and will so at the last day come with clouds in that place where the Prophet foretelleth the coming of Christ Zech. 14.9 In that day saith he the Lord shall be king over all the earth there shall be one Lord and his name one which compared with Ephes 4.5 and Rev. 11.15 doth shew Christ therein to be meaned Colos 2.10 who is the head of all principality and power as well as of his Church and hereupon what is said in the Book of Genesis is observable Ch. 4.26 Then began men to call upon the name of the Lord that was the beginning of the Church which was formed in Seth's Family and this Paul seems to point at when he saith Rom. 10.13 Whosoever shall call upon the name of the Lord shall be saved which relates to the Christian Church from the Name of Christ which Name began first in Antioch Acts 11.26 then Men began to call upon the Name of God Redeemer Jesus Christ The Church is God's House for so the Jewish Church whereof Moses was part is called by the Apostle now this Church was built by the Lord Jesus and thereupon he gives our Saviour that high Preference before Moses Heb. 3.2 3 4. that he who first built the House must be before the House and before Moses and the reason is that he that built all things is God but the Son of God built not only that Church but all things besides so he existed before Moses and before the Foundation of that Church yea before the Foundation of the World too as under the Name of Wisdom he saith in the place which several times we have occasion to mention Prov. 8.30 then that is before the earth was I was with him God as one brought up with him and I was dayly his delight rejoycing always before him as a Son brought up in his Fathers Bosom of the same Essence not upon the account of Adoption a natural Son is opposed to him that is adopted or not begotten of his Fathers Substance 't is as of a Forreigner that may be called a naturalized but not a natural Englishman admitted to the Rights of an Englishman but never an Englishman born CHAP. VIII Works proper to God belong to Christ WE now proceed to another argument drawn from the Works Seeing Christ hath done those things which none but the true Essential God can do he must be the true Essential God This kind of Argument is very strong for our Blessed Saviour doth often use it
same place of Exod. v. 15. God whom we ought to believe saith this is my name for ever which elsewhere he confirmeth p Isai 42. â— I am the Lord that is my name and my glory will I not give to another So then that Name God accounts to be his Glory and that Name he would not give the Angel we have spoken of before in whom God said was his Name except he was his true Son and partaker of his Nature this is by another Prophet q Jer. 16.21 confirmed I will cause them to know mine hand and my might and they shall know that my name is the Lord and by another r Hos 12.5 even the Lord God of hosts the Lord is his memorial what follows is worthy of a most serious consideration Å¿ Psal 83.18 that men may know that thou whose name alone is Jehovah art the most high over all the earth so then if God speaks truth Jehovah is his Name alone and of none else Another Prophet is not silent upon the matter t Amos 5.8 Seek him that maketh the seven stars and Orion and turneth the shadow of death into the morning and makes the day dark with night that calleth for the waters of the sea and poureth them out upon the face of the earth the Lord is his name One thing more I add how after the People had seen the Fire of the Lord fall upon Eliah's Sacrifice and consume it and all round about they fell on their faces and said the Lord be is the God 1 Kings 18.38 39. the Lord he is the God Who after these plain and convincing Evidences can be so much a Child of the Devil I mean a Lyar as to deny the Name Jehovah to be God's proper Name and consequently deny Christ who is Jehovah to be the true natural God By Jehovah and Jah is primarily denoted the Essence proper only to God whereby God is understood to have his Being of himself and to be efficient principle in a way of Excellency of all other Beings and the Name was not altogether unknown before Moses for in that place v Exod. 6.3 the Question is not properly or formally about the Word but the Thing as of the Unchangeableness of the Divine Truth and of the Deliverance of his People The Jewes are so scrupulous about the Word that they would not have it pronounced but with some change of Letters they impiously give a magical Virtue to the Characters whereunto they attribute all Miracles done by our Saviour the Name Schaddai signifying God's Self-sufficiency is also incommunicable but 't is of Attribute as the other of Nature They cannot deny that Christ or the Son is called Jehovah wherefore they betake themselves to another Shift which is to deny the Name to be incommunicable for say they it is attributed to Angels and to other things as unto the Mount where Abraham would have sacrificed his Son to Jerusalem and unto the Ark As to the first 't is not to be understood of any created Angel but of that Angel whom we proved to be God truly and properly whom the Name doth belong unto in a proper sense When spoken of the forenamed things 't is not to be taken as a Name but as a Commendation Testimony Sign and a Symbol as if one should say There John liveth there James reigneth by a kind of Metonimy used in human things when the thing contained is put for the containing as to the Ark when Moses saith q Num. 10.35 Rise up Lord and let thine enemies be scattered he doth not speak to the Ark a material Creature unable to hear and of it self to move but to Jehovah who had his Seat in it Of this we can have no surer Interpreter than David who saith r Psal 132 8. Arise O Lord into thy rest thou and the ark of thy strength the Prayer is directed to God not to the Ark which were Idolatry the Ark doth neither rise nor return but after the manner of Men it is attributed unto God So in another place Å¿ Ps 68.1 Let God arise let his enemies be scattered besides these words of Moses were spoken when the Ark was upon a motion or at rest wherefore it had been improper to say to the Ark Rise when 't was going on and Rest when it was fixed so it must be to God who had appointed it there to manifest his special Grace or Glory Thus the Name Jehovah is consider'd either relatively or absolutely the first when joyned with some thing as we said of Jerusalem and of the Ark not to be absolutely but relatively understood as Jerusalem the City wherein Jehovah dwelleth God's Worship was tyed to the Ark for there as promised he spoke with Moses t Exod. 25 22. Levit. 16.2 1 Sam. 4 4 the second when God takes that Name to himself u Exodus 20.2 I am Jehovah or the Lord thy God and x Isai 42.8 Whose name is Jehovah the Lord of hosts Thus Moses and People say in their Song y Exodus 15.3 Jehovah is his name and that according to the Etymology which is as said from a word that signifies is hath been and herein we can agree with Crellius shall be which properly denoteth the Essence not generally but specially an infinite eternal Being existing of it self Now this figurative way of speaking in this kind is often used in Scripture whereof the following Text * Psal 24.5 6. is a considerable Instance This is the generation of them that seek him that seek thy face O Jacob where Jacob is put for the God of Jacob to seek the Face is a Duty relating to God not to Jacob or any Man pressed upon us in the Word for the Psalmist not being satisfied to have said Psal 105.3 4. Let the heart of them rejoyce that seek the Lord he addeth this Command reiterated Seek the Lord and his strength seek his face evermore 'T is then a Duty which God requireth of us for he saith * Psal 27.8 Seek ye my face and the obedient and dutiful Soul answereth My heart said unto thee thy face Lord will I seek Hence it appeareth how this religious Duty to seek the Face is not directed to Jacob but to the God of Jacob who in the latter end of the foregoing Verse is named the Lord God of our salvation Thus after this figurative way of speaking the Name Jehovah is spoken of the Mount and of the Ark which are Jehovah no more than Jacob was and therefore when God's most holy Name is concerned Men must not be so rash as to fancy and vent their profane Notions and attribute unto any Man or other Creature whatsoever that which God hath reserved as proper to himself Tertullian tells the Heathens how their Philosophers called the Maker of the World by the Name the Word Second The Word which agrees with what S. John saith * John 1.3
Condescention is a wonderful Argument of God's Goodness which is the greatest Glory of Divine Nature this is cause of Thankfulness not of Cavils and Exceptions he knows what is best and fittest for him to do and wants not our Counsel had the Son of God appeared as a great Prince he probably would thereby have made more Hypocrites than real Converts and not so well persuaded Men to Holiness and Goodness for Arguments to do it must not be fetch'd from the Pomp and Prosperity of this World but from the great Rewards and Glory of that which is to come But before I leave this Point I must take notice of that place wherein the Apostle makes the Son of God upon his coming into the World speak thus Heb. 10.5 but a body hast thou prepared me the Body was prepared against his coming into the World and that prepared Body at his coming he took so then he was before the Body was prepared for him and before his coming into the World for nothing can be said to be sitted as the word implies in the Original for one who is not hence we conclude how the Son of God was before his Incarnation and had a Being but we now return to our Proofs The next place is of the same Prophet Isa 9.6 For unto us a Child is born unto us a Son is given and the government shall be upon his shoulders and his name shall be called wonderful Counsellour the mighty God the everlasting Father the Prince of Peace of the increase of his Government and Peace there shall be no end c. I ask Is this appliable to any Son that was to be born of Ahaz For this is the same Person mentioned in the fore-quoted place and may be seen if compared together Observe how the different Expressions do denote different Natures the Child is for Humanity the Son for the Divinity the Child is born but the Son not born but given in relation to Human Nature he had a beginning and a progress he was a Child before he was a Man but the Son not so a Child is not before he be born but the Son had a being and did exist before he was given yet both united in one Person for the Child was not one Person and the Son another for all along the Prophet though he had named a Child and a Son speaks in the singular number his Shoulder his Name his Government as his Name is wonderful so is the manner of the Union these two Natures are in one Person without Confusion the Divine retained her Proprieties so hath the Human and yet these different Proprieties are so united in one Person that the Person may be called by the Name of both Natures Christ is God and Christ is Man in the Concret tho' in the Abstract it may not be said Divinity is Humanity nor Humanity Divinity they are united but without Confusion But to return to our Point there was never so many glorious Names joyned together to describe one Person as we find to be in this place to him alone they all belong because the Spirit of Truth saith so which if they were not properly his by right he would not give them Wonderful in his Name in his Nature in his Person in his Incarnation Wonderful every way Counsellour for he is the Wisdom of the Father without which the Only Wise God never doth any thing the Mighty God most proper to God and never in the singular number given any Creature * Isa 10.21 the remnant saith our Prophet shall return even the remnant of Jacob unto the mighty God the true essential God the God of Israel is meaned in the place 't is such a Name as is made use of when in a most Eminent way God is described †Deut. 10.17 your God is God of Gods and the Cord of Lords a great God mighty and terrible And ‖ Nehem. 9.32 now therefore our God the great the mighty and the terrible God and elsewhere * Jerem 32.18 the great the mighty God the Lord of hosts is his name and when the Question is to know who is the King of Glory the Answer is the Lord strong and mighty this High and Divine Name is here in the place aâ—â—â—ibuted to Jesus Christ the Son of God about whom is the Prophecy that which follows is no less considerable or incommunicable the everlasting Father or as 〈…〉 Father of Eternity nothing more Noble or becoming God can be said than to call him so nothing â—ut the True God is Eternal and nothing more propâ—â—â— to God than Eternity How can a Child or any meet mortal Man be called everlasting Father Now what can hinder us hence to argue thus the mighty God and everlasting Father is true God by Nature but Christ is such out of this place therefore Christ is true God by Nature Two things more are here said of this Son of God he is the Prince of Peace for by his Death he made our Peace with God and procured an inward Peace of Conscience and reconciled things in Heaven and on the earth he came into the World in time of universal Peace when the Roman Empire the greatest in the World fully enjoy'd it and for a Sign the Temple of Janus in Rome was shut up nay Herod and Pilate Luke 23.12 both his Enemies were before his death upon his account reconciled one to another Secondly 't is said of him The government shall be upon his shoulders and of the increase of his government and peace there shall be no end After the Father had said to him * Psal 2.7 8 9. Thou art my Son this day have I begotten thee he promiseth to give him the Heathens for his inheritance and the utmost parts of the Earth for his Possession thou shalt break them with a Rod of Iron thou shalt dash them in pieces like a Potters Vessel whereunto agreeth another Scripture †Rev. 12 5. of the Man-child that was to rule all Nations with a Rod of Iron this he declared unto Pilate ‖ John 18.37 Rev. 11.15 Luke 1.33 I am a king to this end was I born and for this cause came I into the world So then the kingdoms of this world are his and he shall reign for ever and ever and of his kingdom there shall be no end The New Testament doth also in several places demonstrate two Natures in the Person of Christ S. John having affirmed the Word to be God which relates to his eternal Generation he doth afterwards speak of his Incarnation when he saith * Joh. 1.14 The word that was God was made flesh that is the Person call'd the Word the Son of God took upon him our human Nature and so united two Natures divine and human in one Person for this Word is in the whole Chapter spoken of as of a Person acting making or creating coming all this is the Character of a Person
to screw it up into an Allegory nor when the Discourse is doctrinal and the words in it usual proper and suited to the things intended to be expressed this indeed is what Peter calls a resting the Scriptures to their own destruction The later part of the Verse doth explain the first for the words signifie Christ's Ascension into Heaven they were spoken upon the occasion of Christ's instructing encouraging and disposing his Disciples to that Separation which was suddenly to happen by his Death after which tho' he shewed himself alive by many infallible Proofs being seen of them forty days and speaking of the things pertaining to the Kingdom of God yet he conversed not with them in the same manner as before his Passion Acts 1.2 Now this occasion which they were spoken upon sheweth how he discoursed about leaving the World going to his Father and ascending into Heaven which reaily and visibly happen'd forty days after his Resurrection By these Expressions which were familiar with him of going up or ascending to the Father he signified the same thing and tho' the Father doth fill up Heaven which is his Throne and Earth his Footstool yet in Scripture he is said to sit and dwell in Heaven as in his home Joh. 14.2 wherefore our Saviour calls Heaven his Father's House Now as this later part of the verse signifieth Christ's Ascension from the Earth to the Father so the first signifieth his coming down from Heaven upon Earth Again the Opposition which is seen between both parts as I came forth from the Father with and go to the Father and I am come into the World with again I leave the World do shew that if to come from the Father doth denote to be sent from Heaven to Earth by the Father so to go to the Father signifieth the contrary to that namely to go from Earth up to Heaven to the Father Christ leaving the World is gone to the Father and going to the Father he hath left the World wherefore to go to the Father and leave the World are the same So likewise Christ coming forth from the Father came into the World and coming into the World he came forth from the Father And these two kinds of Expressions signifie the same thing Chap. 13.3 and as he was come from God so he went to God This coming from the Father and coming into the World do imply first a sending as the Lord declareth it John 8.42 I proceeded forth and came from God neither came I of my self but he sent me And then something posterior to the Mission and as it were belonging to the execution thereof for if one should ask Wherefore came Christ into the World it would be well answer'd to say Because the Father sent him So that he who is sent must come from him that sent him to the place whereunto he is sent Then the words I came from the Father must be understood of the execution of the sending rather than the sending itself It is a wrong sence given as to apply them to a divine production I came from the Father that is I am miraculously produced by the Father This Exposition doth confound things that are different for none can be sent before he hath a Being but that 's produced which hath no Being Production is before Sending Thus the words must signifie that Christ return'd to the place whence he came and ascended into that whence he descended before This he went about to inculcate into the Mind of the Jews in the opposition he makes of his Origin with theirs Ye are from benedth V. 23. I am from above ye are of this world I am not of this world but from the Father not from Earth but from Heaven He was not in the World by a natural necessity but voluntarily and by a determined counsel he came into 't as Embassador from his Father to reveal unto Men the Doctrin and Means of Salvation and for Judgment Chap. 9.39 For judgment am I come into this world and all the while he was here even very betimes he minded what he came about Unto his Mother after she found him in the Temple and asking him Why hast thou thus dealt with us he answer'd How is it that ye sought me wist ye not that I must be about my Father's business Luke 2.48 49. So that he continued upon Earth till that was over before which time he would not go back John 17.4 but before his departure he declar'd I have finished the work which thou gavest me to do whereupon he returned back to his Father from whom he was come before leaving Earth a place so disproportionate and inferiour to Heaven whence he had his extraction and consequently unworthy to contain him any longer This Reason he gives his Disciples whose Heart upon his declaring he was about leaving of them had been fill'd with Sorrow how it was not just he should always be among those that had used him so unworthily and withal it was expedient for them that he should go away or else the Comforter Chap. 16. â— 7. who was to be with them after his departure would not come After all that hither to hath been said may not I ask concerning the method and carriage of the Adversaries Is it fair about these fundamental points to turn the whole Scripture into an Allegory and make the Spirit of God never to speak properly to force upon and wrest out of the Word of God such Sences and Expositions as are contrary to the scope of the Spirit to the Deigns of the holy Writers and to the Analogy of Faith and if this cannot serve the turn to screw up and work their Bâ—â—ing how to contrive and forge an imaginary After son of Christ into Heaven about the 〈◊〉 of his Ministry and consequently a ceasing â—â—wn from thence after it yet at the same time deny that true and real descending of â—is upon Earth which is so much and so often assorted in Scripture which is as good as to say Tho' Truth and Scripture do not bear it yet we I now how to supply it of our own Flectere si nequco saperos Ae eroma movebo Now to strengthen what I have said to prove our Lords Divinity before I proceed to answer Objecting I shall add what followeth upon the forementioned Head of the Angel in the Old Testament I mean the increated Angel whose Person in appearance is Man in office Angel in nature God the second Person of the most holy Trinity I shall somewhat insist upon a most notable place and much to our purpose though I already said something about it for I can not willing to lay aside a strong and very useful weapon because I made use of it before for when once it hath been try'd we are the surer of and may better depend upon it On the occasion of the abominable Idolatry of the golden Calf God refused to go up
of his Servant of his elect in whom his Soul delighteth whereby none may deny the Lord Jesus to be understood and the Holy Ghost or Spirit Nothing better than this can quadrate with the History of our Saviour's Baptism ‖ Matth. 3.16 And in another place of the same Prophet †Iâ—al 6.3 when he saw the Vision and heard that Trisagion or holy holy holy which long after was also heard by John * Rev. 4 8. that three-fold repetition of God's Name compar'd with the proper Hypotheses of the antient Jews ' that it signified three things in God is adapted to the Trinity of Persons in S. John's Vision we have some enlargement as to the Lord Jesus represented by the Lamb for the same Twenty four Elders and Four Beasts * Rev. 5.8 9 13. fell down before the lamb and sung a new song and every creature which is in heaven and on the earth and under the earth and such as are in the sea paid the same Worship to the Lamb as to him that sitteth on the Throne Again the same Prophet †Isai 61.1 The spirit of the Lord is upon me for he hath anointed me this to be understood of Christ as applyed Luke 4.18 and of the Holy Ghost by the anointing for he was anointed with the Oyl of Gladness that is the Graces of the Spirit These Three are also to be read amongst the last Words of David * 2 Sam. 23.2 saying The Spirit of the Lord spake by me and the Word was in my tongue here is the Lord the Word and the Spirit To the same purpose speaks another Prophet †Hagg. 2.5 according to the word that I covenanted with you when ye came out of Egypt so my Spirit remaineth among you the Father with the Word his Son and his Spirit made a Covenant with Israel There are several other Texts in the Old Testament of the Nature of One which I already made use of I mean of the thrice holy wherein the Name of God or Lord is thrice repeated I own I have such a persuasion of the infinite Wisdom of God as to believe there is nothing at all in his Word but what there is a particular reason for it to be in and in this belief of mine I am confirmed by what our blessed Saviour saith in earnest and with a strong Asseveration †Matt. 5.18 Verily I say unto you till heaven and earth pass one jot or one tittle shall in no wise pass from the law till all be fulfilled and I am sufficiently satisfied that though through the Infirmity of our Nature in the Ignorance of our Mind we cannot apprehend the Causes of many things in the Word of God yet therein is nothing without a Cause So out of that Principle I dare say God meaneth something when in the Blessing which he prescribed to be pronounced to the People the Lord's Name is thrice in it thus * Numb 6.24 25 26. The Lord bless thee and keep thee the Lord make his face shine upon thee and be gracious unto thee the Lord lift up his countenance upon thee and give thee peace and when God speaks unto Moses he dictates what he was to speak to the Children of Israel when he was come to them in his Name that is The Lord God of your Fathers one would have thought this had been enough but no for he addeth †Exod. 3.15 The God of Abraham the God of Isaac and the God of Jacob it was the same God yet thrice named So when the Law is given he saith ‖ Exod. 20.5 I the Lord thy God am a jealous God once Lord and twice God which is the same so in another place the * Psalm 136.1 2 3. Psalmist exhorteth thrice to give thanks to whom unto the Lord unto the God of Gods to the Lord of Lords One more I shall quote and 't is this †Isa 33.22 The Lord is our Judge the Lord is our Lawgiver the Lord is our King Why thrice and no more Surely God aims at something for as he doth nothing so he saith nothing in vain these things are not in by Chance and seeing with a full assurance I believe according to Revelation a Trinity of Persons in the Divine Nature Why should not I also believe that these things relate to it Now if one would seriously attend upon these quoted places and compare them with others of the same kind may be God would impart upon the Matter greater Discoveries than I for the present am able to give only this I shall add how the Name Jehovah called in Greek Tetragrammaton because it originally consists only of four Letters signifieth both God's Self-existence for the Root whence 't is derived doth denote to be and also his Eternity for it contains all times to come present and past one out of the two first Letters draws the Words beginning and to live and the third having a Vertue of copulating or joyning together is for Love whereby is denoted the Holy Ghost as by the two before are Father and Son and because the second Letter h is twice in he would have both Natures in the Second Person of the most Holy Trinity to be meaned tho' I have nothing to say against these mysterious Interpretations which may be well grounded yet we build not our main Arguments thereupon however knowing that essential and incommunicable Holy Name to confist of three different Letters I can see nothing to hinder me from believing that that same Nature is communicated to Three Persons and as the same Letter is twice in it doth signifie Two Natures in One Person especially it falling upon the Second Letter relating to the Second Person of the most blessed Trinity and as God is the Author of the Name Why may not he in his Infinite Wisdom therein denote some Mystery This I take to be Rational Here I must not omit for Proof of this great Truth to bring in our Creed called the Apostolical as an Evidence I meddle not with the others for the Adversaries will not own them though they ever were by better more Learned more Pious and Sound in all Ages than they are or I doubt can be I know the World hath afforded some Men who out of a vain-glory and to seem to be something through a tryal of their Parts have attempted to enervate with their Criticisms the Strength and Orthodoxy of these Creeds but as to this Socinians themselves can except against it no more than they do against the written Word of God whence this is extracted Father Son and Holy Ghost are all Three named in the Creed and as the Word God is expressed when joined with the Father so 't is understood of Son and Holy Ghost thus I believe in God his only begotten Son and I believe in God the Holy Ghost for to them it also doth belong and as there we profess to believe in that is to
a high way for our God Beyond all doubt this is spoken of John Baptist for he applieth * John 1.23 it to himself and if we want other Witnesses Matthew †Chap. 3.3 will serve for one and Zacharias as recorded by S. Luke ‖ Chap. 1.76 for another now I take it to be as unquestionable that John was the fore-runner of Christ who is the same Lord God for whom he prepared the way Further that in this place of Isaiah Christ is the same Lord God that was to come it appears by the description therein made of him He will come with strong hand and his arm shall rule for him behold his reward is with him and his work before him v. 10. The Miracles he wrought by his own Power upon the sick blind dumb lame dead commanding Wind and Sea and the Devils themselves which observed him did convincingly demonstrate him to be the Lord God if any doubt should remain 't is clear'd v. 11. He shall feed his flock like a shepherd he shall gather the lambs with his arm the comparison of the Shepherd and Sheep our Saviour doth much insist upon and several * John 10. times gives himself the Name of Shepherd and S. Paul calls him †Heb. 13.20 the great shepherd of the sheep and by another ‖ 1 Pet. 2.25 Chap. 5.4 the shepherd of our souls and the chief shepherd This being his great Atrribute as Head of the Church and Mediatour his Person must necessarily be designed by the Prophet who to him attributeth the words feeding and gathering the Person here spoken of by the Prophet Isaiah called Lord God is the same mentioned by another who calls him king of Zion and of Jerusalem and as he speaks of the same as Isaiah doth so he speaks to the same †Zech. 9.9 Rejoyce greatly O daughter of Zion shout O daughter of Jerusalem behold thy king comes unto thee both Prophets speak of the same Person 's coming to the same place he is just and having salvation lowly and riding upon an ass and upon a colt the foal of an ass these very words of the Prophet are quoted upon the occasion of our Saviour's entering into Jerusalem * Matth. 21.4 5. and applyed unto him as indeed this same Prophet speaks in several places which I mention in this Discourse of Christ the Son of God as of the great and mighty God Chap. 2. calls him Lord of Hosts sent by the Lord of Hosts to the Nations who was to come and dwell in thee O Daughter of Zion who was to speak peace unto the heathen and his dominion to be even from sea to sea and unto the ends of the earth Ch. 9.10 that was to be sold for Thirty pieces of Silver which were given for the Potters Field Chap. 11.12 13. and that was to pour upon the House of David and Inhabitants of Jerusalem the Spirit of Grace and Supplication that same Spirit which was in the Prophet is call'd the spirit of Christ 1 Pet. 1.11 or the Holy Ghost by whom they were moved 2 Pet. 2.21 so Chap. 13.7 the Lord of Hosts calls him his fellow did the Lord of Hosts ever call any meer Man his Fellow my Companion that is united to me in Substance equal with me in Power Thus God doth honour Christ in this Name to shew the Unity of Essence and the Union of the Will of the Father and of the Son the Mediator who is in the same Verse called my shepherd which is spoken of Christ for unto himself he applyeth it Matth. 26.31 Before we fall upon examining other Texts of the Old Testament to prove the essential Names of God to belong to his Son the Lord Jesus we must compare some places of both Testaments to shew how many things belonging to God are applyed unto Christ as first that just now quoted of Isaiah a Isai 40.3 The voice of him that cryeth in the wilderness prepare ye the way of the Lord or Jehovah b Luke 1.76 John 1.23 applyed one to John Baptist the other to Jesus Christ there called the Lord This is another c Isai 6 1 2 3 9 10. I saw also the Lord sitting upon a throne high and lifted up and his train filled the temple above it stood the Seraphims and said holy holy holy is the Lord of hosts the whole earth is full of his glory this in the d John 12.40 41. Gospel is applyed to the Son Again e Isai 8.13 14. Sanctifie the Lord of hosts himself and let him be your fear and let him be your dread and he shall be for a sanctuary but for a stone of stumbling and for a rock of offence to both the houses of Israel for a gin and for a snare to the inhabitants of Jerusalem applyed unto Christ f Luke 2.34 Rom. 9.33 1 Pet. 2.8 David saith g Psal 45.6 Thy throne O God is for ever and ever which is applyed unto Christ h Heb. 1.8 But unto the Son he saith thy throne O God is for ever and ever The same Royal Prophet saith i Psal 68.17 18. The chariots of God are twenty thousand even thousands of Angels the Lord is amongst them as in Sinai in the holy place thou hast ascended on high thou hast led captivity captive thou hast received gifts for men yea for the rebellious also all which is applyed k Eph. 4 8. unto Jesus Christ So is this l Ps 110.1 The Lord said unto my Lord sit thou on my right hand applyed to the Son m Matth. 22 44. We read in the Prophet n Isai 45.23 I have sworn by my self the word is gone out of my mouth that unto me every knee shall bow which is attributed unto Christ o Rom. 14.11 Phil. â—2 10 Of old saith David p Ps 102.25 hast thou laid the foundations of the earth and the heavens are the works of thy hands which is by the Apostle q Heb. 1.10 declar'd to be meant of the Son r Isai 44.6 Thus saith the Lord the king of Israel and his redeemer the Lord of hosts I am the first and I am the last Our blessed Saviour saith the same of himself Å¿ Rev. 1.17 and 22.13 God Almighty t Ps 26.2 and 7.9 doth try the reins and the heart and our glorified Saviour saith u Rev. 2.23 I am he that searcheth the reins and hearts God saith x Zech. 12.10 and Rev. 1.7 I will pour upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplication and they shall look upon me whom they have pierced the same whom they have pierced saith he will pour the Spirit of Grace which none but the true God can do which is applyed to our Saviour And again another scripture saith they shall look on him whom they pierced y John 19.37 they never pierced God
for the unjust as a Lamb without Blemish and without Spot It seems these Socinians set their Hand and Seal to his Condemnation the same Question as was between our Saviour and the Jews is now between Socinians and us he said he was Son of God equal and one with the Father which Socinians no more than Jews are willing to believe and do flatly deny in the sense for which he was condemned namely for calling himself the Son of God and making himself equal with God when the Devil himself was not so peremptory for he made it but questionable when at the time he tempted him he said if thou be the son of God yet at several other times those wicked Spirits owned him to be the Son of the living God But Socinians give him the lye when he doth several times call and suffer himself to be called Son of God in the true sense and contrary to that of Socinians Surely he who is the Truth would not have spoken against it nor allowed others to tell a lye Now 't is most certain that he calls himself Son of God not only in the fore-quoted place of John where he owns he calls himself the Son of God according to the sense which the Jews had given his words and had made himself God in opposition to man that is God by Nature which no man is but also in other places as when he asked the blind Man Dost thou believe in the Son of God Which he declared himself to be in whom the Man ought to believe and to worship him as he did and 't is certain that Men must believe in and worship the only true God Also Martha * Joh. 11.27 declareth she believes him to be the Christ the Son of God by a gradation from his Office to his Person for the Christ or Messiah which should come into the world The antient Jews according to several Prophecies believed the Messiah to be the true Son of God and God by Nature which that Second Psalm doth clearly prove among many others thou art my Son wherefore the Psalmist v. 10. exhorteth kings to be wise and the judges of the earth to be instructed and to serve the Lord with fear and to kiss the Son to kiss his Feet in token of Obedience and Submission lest he be angry and they perish from the way when his wrath is kindled but a little a little Wrath is sufficient to break the Heathens and the uttermost parts of the Earth and to dash them in pieces like a Potter's Vessel All this is spoken of him to whom 't is said Thou art my Son and in the latter end of the last Verse the Prophet declareth blessed are all that put their trust in him and Men are not to put their trust in any but in the true God by Nature in which sense Scripture sheweth how Christ is called God and Son of God not only in that positive Text I and the Father are one but also out of this other * John 8.19 Ye neither know me nor my Father for if ye had known me ye should have known my Father also because we are one and he that sees me seeth him that sent me because he is the express Image of him that sent him And all this is confirmed in that other notable place †John 12.45 ch 14.9 10 11. He that hath seen me hath seen the Father for I am in the Father and the Father in me this truth must needs be very important for 't is affirmed in one Verse and confirmed in the next which truth appears yet farther v. 7. If ye had known me ye should have known my Father also and from henceforth ye know him and have seen him the reason must needs be this because ye have seen me and in the same Chapter to shew that Oneness and Sameness of his in Nature and Power with the Father he saith Whatsoever ye shall ask in my name that I will do which for greater assurance and confirmation is repeated in the next Verse If ye shall ask any thing in my name I will do it I my self there being no need for you to go to any one else S. Paul speaking of the Mystery of Godliness * 1 Tim 3.16 whereof the first part is that God was manifest in the Flesh saith it is a great one by his Expressions the thing is unquestionable and most certain for he saith Without controversie great is the mystery of godliness but Socinians are of another mind for they make not only a great Controversie but give a flat denyal of God being manifest in the Flesh and one of them here among us hath lately reprinted and set his Name to a Book with this Title Christian Religion not mysterious as it were to give the Apostle the lye on which I intend by the Grace of God to make some few general Observations towards the latter end of my Discourse we must do our Duty tho others neglect theirs and endeavour out of Scripture to convince or confound the Enemies of the Truth who are suffer'd with bare face to sow their Tares and spread their Poyson and Blasphemies as if it be only a Problem and a disputable Case whether or not the Lord Jesus did justly or unjustly suffer for Blasphemy for having affirmed himself to be Son of God Good Lord what times are we come to and how great a Darkness is the Nation falling into after so much light And now we are upon the matter of Blasphemy let me observe how in Scripture there is enough said about it to prove Christ to be the Essential Son of God let the Etymology and Derivation of the word Blasphemy be what it will it is most certain that in Scripture * Rev. 13.5 6. it is used to express when any thing is said or done against God in his Nature or Attributes or when one doth assume and arrogate unto himself that which belongs to God alone in the first sense we read when Hezekiah heard the words of Rab-shakeh 2 Kings 19.3 6 22. he said This is a day of Blasphemy and God called it so within few Verses after The servants of the king of Assyria have blasphemed me and again whom hast thou blasphemed In the second sense the Jews called our blessed Saviour Blasphemer We stone thee not say they to him ‖ John 10.33 for a good work but for blasphemy and because that thou being a man makest thy self God and so after his Confession before the Chief Priests they said ye have heard the blasphemy Wherefore if Blasphemy be against God truly and essentially taken may we not conclude the Lord Jesus to be truly essentially God He calls Blasphemy what the Jews had said against him * Mark 3.22 23. that be did cast devils by Beelzebub prince of devils the Evangelist lays upon occasion of the Abuses put upon him after he was brought before the High Priest †Luk. 22.65 And
that is against Reason nor Christian that is against Scripture nor peaceable that is against the Church for they speak against Reason Scripture and the general Consent of the Church If their Exposition be true Christ might and would have said Glorifie me with the Glory which thou hast decreed for me before the World was then he had said nothing but what every Believer may say how that before the World was God fore-ordained them to the Glory which they shall enjoy at the last day so might every one else say before the World was I was fore-ordained to have Wife Children Lands Offices c. nay according to their opinion at the same time when Christ asked that Glory he had it if to be appointed thereunto be to have it and if he had it why should he ask for it If Christ had said nothing but this And now O Father glorifie thou me with thine own self it had sufficiently declared the Sense of our Adversaries without saying any thing of the Glory which he had with him so with thine own self they explain to be in Heaven as if he had said in thy House but if that had been Christ's intention he would have said Glorifie me in Heaven but since he expresses himself otherwise and makes mention of the Glory which he had with the Father before the World was if we can believe he well knew what he would have and was able to express his Thoughts then we must say he had very good cause for all he said Now we shall proceed to some other of his Attributes Christ's Omnisci he knows all things Omniscience and perfect Knowledg and Wisdom ‖ Rom. 16.27 which belongs to God alone whereby God in a divine manner understands himself and every thing else doth also belong to the Son who saith to the exclusion of all Creatures * Mat. 11.27 No man knows the Son but the Father neither knows any man the Father save the Son and he to whomsoever the Son will reveal him And †Rev. 19.12 no man knoweth his name but himself thus he hath a perfect knowledg of his Deity and of every thing else even of the most contingent whereby the true God is distinguished from all and every Creature this also belonged to the Lord Jesus as he sometimes foretold his Disciples and in the case ‖ Mat. 21.2 of the Ass and Colt and * Luk. 22.10 13. of preparing the Passover and to Peter †John 21 19. the manner of his Death and all the Prophets being acted by his Spirit foretold things to come that holy Spirit ‖ Ch. 16.13 14. shall receive of mine and shall shew it unto you and ‡ Rev. 13.10 the testimony of Jesus is the spirit of prophesie And to make this the more excellent and conspicuous he attributes unto himself that which no body will deny to belong unto God alone * Psal 7 9. and 26.2 1 Sam. 16.7 The righteous God tryeth the heart and reins the Heart is unsearchable to any but to God alone Thou even thou only saith Solomon †1 Kings 8 39. knowest the hearts of all the children of men but Christ doth attribute it to himself ‖ Rev. 2.23 I am he which searcheth the reins and hearts and ‡ John 2.24 25. he knoweth all men and what was in man and needed not that any 〈◊〉 should testifie of man for * Mat. 9 4 he knew the thoughts of the Scribes and †〈◊〉 12.25 the thoughts of the Pharisees 〈◊〉 ‖ John 16.19 be knew the desires of his disciples withal â‚ Chap. 6.64 and Chap. 18.4 he 〈◊〉 from the beginning who they were that believed not and who should betray him he knew all things that should come upon him and in few words he know all things Christ is present every where Christ's Omnipâ—esence which argueth his Immensity and Infiniteness which elsewhere I have spoken of whereunto I may add how though absent in the Body he saw * Joh. 1.48 49. Nathanael under the Fig-tree whereupon he call'd him the Son of God the King of Israel a Title which Scripture gives the only true God and also he affirmeth this when he saith †Chap. 3.13 No man hath ascended up to heaven but he that came down from heaven even the son of man which is in heaven by the Son of Man he meaneth himself who if we must believe was in Heaven when to Nicodemus he spoke these words upon Earth which cannot be understood of his Humanity which he assumed in the Virgin 's Womb but of his Divinity which alone is infinite But here they take exception and say that by to be in Heaven is meaned only to know and understand heavenly things according to Paul's saying * Phil. 3.20 and Ephes 2.6 Our conversation is in Heaven The Conversation of pious Men in Heaven is said in opposition to worldly mindedness when they were said to be quickned in Christ and as expressed to fit together in heavenly places in Christ Jesus they say not to be in Heaven but in and with Christ in heavenly things †Colos 3.3 Our life is hid with Christ in God We do not intend to prove the Divinity of Christ barely because one who is upon Earth is said upon any account to be in Heaven but out of this that Christ is said not only to be descended from Heaven and is again to go up and out of this that though he be come down from Heaven he is still there whence we may well conclude for his Omnipresence Now to descend from Heaven upon Earth and to ascend from Earth to Heaven are spoken of Christ only as to his Person and thereby is meaned his coming upon Earth There is such another place ‖ Eph. 4.9 to the same purpose about ascending and descending This we must say that whilst Christ in his human Nature was on Earth with his divine he filled the Heavens Elsewhere he explains it as to places Mat. 18.20 and 28.20 Christ's Almightyness Where two or three are gathered in my name there I am As to time For I am with you always unto the end of the world The Lord Jesus is also almighty Omnipotency which is an infinite Power incommunicable to any Creature for all are uncapable of it Christ applyes it to himself when he saith * Rev. 1.8 he is the Almighty I have already shewed how every thing in that Verse Christ speaks of himself only I shall add how the same Name is given him in several other places of the Book We give thee thanks Ch. 11.17 O Lord God Almighty which art and was and art to come which are the same Expressions used in that v. 8. and what is the reason of the Thanksgiving 't is in the latter end of this same Verse Because thou hast taken to thee thy great power and hast reigned so who
is here said to reign The Lord God Almighty but to reign belong to Kings and if we go back to v. 15. this we shall find The kingdoms of this world are become the kingdoms of our Lord and of his Christ who is called * Ch. 19.16 Vers 6. King of Kings and Lord of Lords and if we go back to v. 6. we may hear Alleluia the reason is for the Lord God omnipotent reigneth and in another place we read of the song of the lamb which I suppose no Man doubts to be the Lord Jesus and what is the Song Great and marvellous are thy works Lord God Almighty He is the Almighty God and certainly we have as many Evidences of his Omnipotency as there be Miracles wrought by him And if God the Father be Almighty as they will not deny him to be the Son must also be Almighty †John 5.19 for whatsoever things the father doth these also doth the son likewise Unchangeableness belongs to the true essential God Christ's Immutability but thou art the same saith the Psalmist 102.27 and Christ is unchangeable in his Words and Promises ‖ Matt. 24 35. Heaven and earth pass away but my words shall not pass away for * 2 Cor. 1.20 All the promises of God in him are yea and in him Amen and †Rev. 19.11 He is called faithful and true Other Names and Attributes there are in Scripture which though not incommunicable yet are so eminently spoken of the Divinity that they are almost equivalent to it so that they be fixed in God as their Spring and in the Creature but detivatively and as it were a small Drop in comparison with the vast Ocean and these being attributed unto Christ by way of Excellency do not only illustrate but also prove his Divinity I shall speak but few words about them the first is the highest which indeed I find in Scripture never to be spoken of Men in the superlative degree This is spoken of Christ in the place where it is said * Gen. 14.18 19 20. Melchizedec was the Priest of the most high God equivalent to the word highest and in the two following Verses 't is repeated so that no less than thrice the Name most high is set down which I conceive to be not without cause and may be in relation to the most holy and blessed Trinity Well this Name is attributed unto the Lord Jesus as what Zacharias said of his Son John †Luke 1.76 And thou child shalt be called the Prophet of the highest for thou shalt go before the face of the Lord to prepare his ways So the Attribute is given to the Person therein spoken of which no Man may question to be the Lord Jesus This was given him by the Multitude and approved by him upon his entrance into Jerusaâ—em for they cryed saying * Mat. 21.9 Hosanna to the son of David Hosanna in the highest and though as I said this be simply proper to God and †1 Tim. 6.15 belonging only to him yet being joyned with the Name of God is attributed unto Christ ‖ Acts 16. These men are the servants of the most high God which shew unto us the way of salvation Servant of Christ is a Title which Paul doth usually take upon him Who this Most High God is we read in the next Verse Jesus Christ in whose Name he commanded the Spirit to go out which he did the same hour The word the blessed with an Article doth as I have had occasion to shew signifie the same as God and 't is said of the Son of God *âŽ* Psal 72 17. All nations shall call him blessed and the Multitude in the fore-quoted place called him so blessed is he that cometh in the name of the Lord and in that noted place the Apostle joyneth both blessed and God and gives him * Rom. 9.5 who is over all God blessed for ever Paul saith not Let him be in a way of Wish and Desire nor he shall be as if then the thing was not but only to come but he saith He is God blessed for ever thereby meaning his Being and Nature In Scripture †Isai 14. Psal 71.23 the Name of holy one is given to the only true God whom Israel doth worship This also is spoken of Christ ‖ Psal 16.10 Thou wilt not suffer thine holy one to see corruption and Peter *âŽ* Acts 2.27 and 3.14 doth certainly declare those words to have been spoken of Christ The Angel said to Mary * Luke 1.35 Therefore also that holy thing or holy one for it was a Person which shall be born of thee shall be called the Son of God before he was born Holiness was his Attribute and 't is †Rom. 1.4 according to the spirit of holiness that he was declared to be Son of God with power he not only is holy but also Holiness it self in the abstract To him sitting upon a Throne the Seraphims ‖ Isai 6.1 2 3. cryed Holy holy holy is the Lord of hosts the whole earth is full of his glory which is by John â‚ Joh. 12.41 applyed unto Christ These things said Esaias when he saw his glory and spake of him and * Rev. 4.8 The four beasts â—est not day and night saying holy holy holy Lord God Almighty which was and is and is to come which last is in S. John's stile a Description of the first these words spoken to him who sits upon the Throne and I hope none will deny Christ is sitting upon the Throne as absolutely expressed in several places of this Book So Daniel ‖ Dan. 9.24 called him The most holy Other Names and Titles Scripture doth appropriate unto Christ which are all strong Demonstrations of what he is namely the natural Son of God which I only shall name for indeed it would be almost an endless Work to insist upon all Testimonies of Scripture upon the matter He is then King of Kings and Lord of Lords Rev. 17.14 and 19.16 King and Lord of glory Psal 24.7 10. compared with 1 Cor. 2.8 Lord of David Psal 110. with Matth. 22.44 where 't is observable how the same Name given to the Lord spoken â—f is also given to the Lord spoken to as equally belonging to both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this sense he is in several places of Scripture called one Lord 1 Cor. 8.6 and Lord of all Acts 10.36 because all things were made by him John 1.3 So the Lord and Saviour because there is no Salvation in any other Acts 4.12 Let special notice be taken of Psal 68. where speaking of Christ according to Paul's interpretation Ephes 4.8 he among other high and great Names is called the Lord God the God of our salvation and such more which certainly do belong only to the true essential God In Scripture the Names of Lord God King absolutely taken or with the distinction
as a demonstration of what he was and a proof of his Divinity which was the same question between him and the Jews as is now between us and the Socinians who though they impiously deny him to be true God by Nature yet must own him to be a very rational Man for indeed his works made him equal with the Father therefore he saith My Father worketh hitherto John 5.17 19.33.34 36. and I work and to the end they should not mistake his meaning as if the Father did work as God and he only as Man to shew there was no disparity between his Father's works and his own he affirmeth That whatsoever the Father doth that also doth the Son likewise and though John was a great man among them and had born witness to the Truth how he was the Son of God wherein by the by more and more to shew who he was and that he wanted no such evidences as being far above them he declared But I receive not testimony from man but these things I say that ye may be saved He said it only out of compassion and to condescend to their weakness for he had a more considerable Evidence I have saith he greater witness than that of John and what 's that the works which the father hath given me to finish the same works that I do bear witness of me that the father hath sent me And upon all occasions he doth appeal to these works John 10.32 37 38. Many good works have I shewed you from my father for which of those works do ye stone me And a few verses lower he offereth to be judged by his works If I do not the works of my Father believe me not but if I do though ye believe not me believe the works And to shew how all this tended to prove his Divinity he saith at the latter end of the verse That ye may know and believe that the father is in me and I in him And even when he was alone with his Disciples after he had eaten the Passeover he taketh notice how their not believing his works was a sign that they hated both him and the father And those very works which thorough hardness of heart and unbelief they would not be convinced by should at last be evidences to condemn them John 15.22 24. For if I had not come and spoken unto them they had had no sin but now they have no cloak for their sin and If I had not done among them the works which no other man did they had not had sin O the works of Christ though sometimes they are not attended with a convincing shall at last have both a convincing and condemning power against those who refuse to own him to be one with the Father and the Father to be in him and he in the Father equally with him God blessed for ever Now these works are of several kinds attributed to Christ first in general what things so ever the Father doth Joh. â— 19 these also doth the Son likewise This is absolutely and simply said without any limitation and restriction whatsoever and of whatsoever nature they be and this he doth without any let or opposition to hinder him according to the working whereby he is able to subdue all things unto himself all things without exception Phil. 3.21 Then divine works are in particular attributed to the Son as Election for the Elect at the last day to be gathered from the four Winds Matth. 24 31. from one end of Heaven to the other are called his Elect and Election is an act immanent so are also the acts transient which are of two sorts First of Nature Secondly of Grace Of Nature it is double either Creation or Providence which is Preservation Creation is an incommunicable work of God the power whereof he never imparted to any Creature but 't is proper to Christ who hath been declared the Son of God with power in those works that are truly divine and proper only to God as Creation is Isal 44.24 Job 9.6 7 8. c. I am the Lord that maketh all things by my self which Job testifieth in several particulars and this is given as a characteristical mark to distinguish the true God from all false Gods Jer. 10.11 The Gods that have not made the Heavens and the Earth they shall perish from the Earth and from under the Heavens But that very same distinguishing character is by the Apostles attributed unto the Lord Jesus All things were made by him and without him was not any thing made that was made John 1.3 This is asserted first by an universal absolute Affirmative All things were made by him then by an universal absolute Negative vers 10 Without him was not any thing made that was made According to all rules nothing can be more positively and clearly exprest than this is all things even the world that knew him not and what other world 's there are Heb. 11.3 for the worlds were framed by the word of God in which place the name word is the same as by St. John is used to signifie the Son of God who is also called the Power of God and the Wisdom of God 1 Cor. 1.24 Psal â—36 5 Colos 1.16 and by his Power and Wisdom made the Heavens yea and all things visible and invisible under which two heads are comprehended all things whatsoever Bodies and Spirits such as Angels and to shew an harmony between the Old and New Testaments in that as well as in this about the work of Creation the name word is made use of Psal 33.6 for by the word of the Lord were the Heavens made and to shew how all the three Persons of the Holy Trinity had a hand in 't 't is added and all the host of them by the breath of his mouth Gen. 1. This relates to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixit God said and it was so and the name Word is by St. John interpreted to be the true God even personally Now as in Genesis and in the Psalm God made all by his Word so in John all things were made by the word and as in the Psalm 't is expresly said Psal 33.6 by the Word of the Lord were the heavens made in a literal not allegorical Sence why should it not in John be understood of the natural created and not of spiritual things Since he speaks of things in the Creation long before not of things to be made hereafter at the preaching of the Gospel so that of Gen. 1. and Psal 33. with John 1. are three Texts parallel relating to the same thing Now the same manner of expression deuoteth the same thing The word used in the Creation was not Corporal because before there was any Creature but spiritual and so God and that word was not directed to Angels but to things themselves for God called them by his word that they should be whereunto answereth
which saith Acts 14.15 Chap. 17.24 26. in six days the Lord made Heaven and Earth which is certainly the same as created so God made Heaven and Earth and the Sea and all things that are therein And God that made the world and all things therein Again and hath made of one blood all Nations of Men c. So he is a great stranger to Scripture who denies to Make the World and to Create the World not to be the same so seeing this shift cannot hold they betake themselves to another which is that God made the world by Christ as aâ—â— instrumental cause but that sort of men will go about overturning Heaven and Earth rather than to depart from their damnable opinions for what can they ground upon this instrumentality of Christ For the preposition by signifieth no such thing as it appears out of the following places Gal. 1.1 Eph. 1.1.1 Cor. 1.9 Rom. 11.36 Heb. 2.10 Paul an Apostle not of men nor by men but by Jesus Christ and God the Father And Paul an Apostle of Jesus by the will of God Also God is faithful by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. Elsewhere for of him and through or by him and to him are all things Furthermore for it became him for whom are all things and by whom are all things c. No sign in these or many more places of the word by signifying any instrumental Cause God by whom are all things Colos 1.17 never made the world by and instrument but by his word who not only in Dignity but also in nature and time is before all things The adversaries cannot upon any rational grounds prove that the Apostle meant the world to come but we want no good reasons to shew how the Creation of the world is to be understood for first 't is neither the idiom of the Jews nor the stile of Scripture by the world to understand the future for out of these words of verse 10. And thou Lord in the beginning hast laid the foundation of the earth Heb. 1.10 out of Psal 102.25 and the heavens are the work of thine hands I see no cause why the Creation of the world should not be understood rather than the beginning of the Gospel the ancient earth rather than the new one and the old Heavens rather than the new The more because when the Apostle intends to speak of the world to come he plainly saith it when he speaks of those that have tasted the good word of God and the powers of the world to come Chap. 6.5 Chap. 2.5 So he doth when he saith unto the Angels hath he not put in subjection the world to come So when he hath a mind to say a thing he well knows how to express it Moreover if he had said in the present he males not in the praeter tense he might have left some thing more of liberty thereby to understand the future for speaking in the time past he shews how he doth speak of those ages which the praeter tense doth fit better than the future Furthermore the worlds or ages in the plural is more proper for ancient times than for that which is to come for this world hath had several ages and shall continue to have till the last day but after that the world to come shall last for ever and be all Eternity without end And when Scripture doth by the name world signifie the future not only it doth add a distinction as whosoever shall for Christ's sake leave all Mark 10.29 30. Luke 18.30 shall in the world to come have life everlasting But also ever speaketh in the singular number the reason is because this world hath several ages and that which is to come shall have but one Besides I must say how the Apostle understands the world which God already had made and not that which he was to make by his Son that which was made had a being but that which was to be made had none so we must conclude he spoke of things that were and not of that which was not Now that the Lord Jesus as principal and efficient cause made the world and so that the word beginning is to be understood of the Creation it appears out of this Heb. 1.1 2. God who at sundry times and in divers manners spake in time past unto the Fathers by the prophets hath in these last days spoken to us by his Son which our Saviour represented before by the parable of the Vineyard and the Husbandmen Maâ—â— â—1 33 This Son he hath appointed heir of all things by whom he made the worlds Angels are called only God's Ministers but Christ is called the Son the first begotten not made upon which account the Author of the Epistle affirms the Son reaâ—lâ— and truly to be God and proves it out of Psal 45.6 7. Thy throne O God is for ever and ever And this the Apostle still speaking of the same proves by his having created the world v. 10. Thou Lord in the beginning hast laid the sound dation of the earth Observe how the word beginning is meant of the Creation of the world which is attributed to the Son 't is added and the heavens are the works of thine hands which must necessarily be understood in a literal sence of the Creation of the world and not of the new Creation of things by the Gospel out of what follows v. 11. They shall perish c. and be changed c. This shall be the fate of the natural world which cannot be said of the work of Regeneration or new Creation The word was in the beginning 1 Joh. 1.1 which is the same with from the beginning as expressed by the same Apostle that is of the time of the Creation when things began to be made that is from Eternity by these phrases before the world was and before the Foundation of the world the first born of every Creature that is before any thing was created Col. 1.15 16. as appears by the reason given in the next words For by him were all things created c. For he could not be before himself and had created himself which is absurd In the place 't is explained he is before all things in time or dignity because the maker is always in time before the thing which he made This head we shall conclude with the following Text 1 Cor. 8.6 But to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him Here the Apostle upon the occasion of eating things offered unto Idols saith that an Idol is nothing in the world though it be called God as many things are called Gods and Lords yet in reallity are not so the names of God and Lord do properly belong only to the true God whom he here opposeth to things falsely
met and fell down at his feet and worshiped him but he though he had excellent gifts and great authority by his office yet he refused it and this he gave for a reason I my self also am a man that is such a thing is not to be offered any man yet we must not believe Cornelius to have been so besotted as to have taken him for God but he thought he might do so to such an extraordinary man Chap. 14.13 14 1â— Paul and Barnabas seeing how the people of Lystra would have done Sacrifice they presently rent their cloaths running and crying Sirs why do you do these things Their reason was we are also men Rev. 19.10 hence we conclude how no man ought to be worshiped Now we shall speak of Angels John a person of no mean gifts fell at the Angels feet who was a Minister of God and of Christ to worship him surely he took him not to be God for he could not but know the contrary but may be he thought he might pay him that respect but whatsoever he thought he did amiss therefore the Angel highly rejected it when he said see thou do it not Chap. 2â— 9 and gave his reason for 't for I am thy fellow servant and of thy brethren that have the testimony of Jesus and not satisfied with this directed him to the object of worship and adoration worship God and this not only once but twice for it happened a second time We have demonstrated how the true God is alone to be worshiped now we must shew how Christ is religiously to be worshiped and consequently he is the true God which last expressions now when I remember put me in mind of that excellent place wherein he is called the true God which but in few words I will take notice of 1 John 5.20 we are in him that is true even in his Son Jesus Christ this is the true God and oternal Life The Relative this is refered to Jesus Christ not only as the nearest but also as the Subject Orationis spoken of besides that with St. John 't is usual by Eternal Life to signifie the Lord Jesus and here the true God and Eternal Life are spoken of one and the same Subject Now when the Lord is here called true God it cannot be said metaphorically or improperly but as to his nature the reason it this none is ever called the true God specially with the Article but in relation to his Essence Now to prove that the religious worship belonging to the only true God is appropriated to christ we have several places out of Scripture some do it in general and others in the particulars whereof there are several branclies Of the first Order is this let all the Angels of God worship him quoted out of the Psalm Upon these two unshaken pillars Heb. 1.6 Psal 37.7 I mean the testimonies of a Prophet and of an Apostle stand these two great Truths First how the person whom the Angels here called God's for so the Apostle doth explain the word are commanded to worship is the true Essential God or to make use of the name which the Adversaries do commonly bring in namely the God of Israel Secondly that the person to be worshiped by Angels is the Lord Jesus Christ the first assertion is the Prophet's the second is the Apostle's out of which both we may surely conclude how the Lord Jesus is the true Essential God of Israel To examine well this we shall first begin with the words of the Original that is the Psalm whence they are drawn and afterwards the Application made of them in the Gospel To remove the weight of this argument which lie's so heavy upon them and finding they cannot deny the Application to belong to Christ the Adversaries would not have the words to be understood of the true God of Israel but certainly they ought to be related to him that is named in the next verse but one before namely the Lord of the whole earth for indeed in this Psalm wherein is described the Majesty of God's Kingdom no other person is spoken of but that God whose Kingdom it is Now that the God of the whole Earth is Jehovah the God of Israel it appears out of Scripture wherein the attribute of Lord of the whole Earth is given to the true God by nature amongst others take these few Josh 3.11 Zechar. 14 and 6 5. Behold the Ark of the Covenant of the Lord of all the earth passeth over before you into Jordan And these are the two anointed ones that stand by the Lord of the whole earth Again these are the four spirits of the Heavens which go forth from standing before the Lord of all the earth Micah 4.12 The very same expression is found in another Prophet I will consecrate their gain unto the Lord and their substance unto the Lord of the whole earth I shall add that considerable place where the Prophet for the comfort of the Gentiles prophesied of what a large extent their Church should be and speaks of their deliverance heaping several glorious titles upon him that was to be the Author thereof which no doubt had a relation to the Messiah who was to effect it Among other names therein given that of God of the whole earth is one Isa 3â— â— For thy maker is thine husband the Lord of hosts is his name and thy redeemer the holy one of Israel the God of the whole â—arth shall he be casted all these glorious names belong to one and the same I need not to shew that the Prophecies about the deliverance and calling of the Gentiles do relate to Christ Psal 2.8 who was to have the heathen for his inheritance and the utmost parts of the earth for his possession And this Title of Lord of the whole earth is by the Psalmist in another place rendred by a great King over all the earth Psal 47.2.7 and the King of all the earth all to signifie tho same thing and person the Kingdom of Christ the Messiah I think this is enough to prove how the God of Israel and the Lord of the whole Earth is the same as Israel made a part of the Earth so he that was God of the whole Earth must need be the God of Israel so 't is the same in this Text for no where in Scripture that title is given to any but the true God Yet they are so obstinate in their opinions that Socinus himself who though he will not have Christ to be the King of Israel yet being forced by the strength of this reason he seems content that the Lord Jesus should be here called the Lord of the whole Earth but if the argument should lie upon this he would want no Cavils to elude the force of it for that wretch is so damnably bent against the glory and honour of our Saviour that in whatsoever he writes about him Acts 8.23 there appears
a gall of bitterness as well as the bond of iniquity with a slight and contempt of his person the Man that Man this Man Man in every case and all this to lose no occasion of robbing him of his Divinity 2 Kings 49.27 and Isai 3.28 this calls to my mind God's words against Sennacherib another great Blasphemer which by the Lord might have been applied to Socinus I know thy abode and thy going out and thy coming in and thy rage against me And let all his Sectators remember what the Apostle saith Jud. 14.15 behold the Lord cometh to execute judgment upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him that is Christ when he cometh to judge the world Another thing here to be taken notice of is this that in verse 5. where the Lord Jehovah is called the Lord of the whole Earth it must be spoken of one and the same person for if they had been two different the copulative particle and had not been omitted after the words Psal 37.5 the hills melted like wax at the presence of the Lord there should have been and at the presence of the Lord of the whole Earth the first words of the verse do sufficiently denote the Lord of the whole Earth to be the God of Israel Jehovah named just before at whose presence only and of none else the hills melted like wax hereunto answereth that place psal 11.7 tremble thou earth at the presence of the Lord at the presence of the God of Jacob whereby the interpretation of this now in hand is confirmed and the God of Jacob is put instead of the Lord of the whole earth in both which places the repetition of the word Presence is very Emphatical which joyned with what I observed before and with the words the scope and the thing it self do all together fully shew here is but one person spoken of which is confirmed more and more because in what follows the Prophet speaks but of one as in the singular number vers 6.7 8. as thus the Heavens declare his righteousness and the people see his glory and worship him all ye Gods Also because of thy judgments whereby it appears 't is spoken of one and not of two but rather than to yield they will sooner give Christ whom otherwise they would rob of any thing he hath but his humane nature which they cannot do because they must have an Historical Faith or else may be they would and reduce him to nothing I say they chuse rather to give Christ that title and exclude God Jehovah from being the Lord of the whole earth than to own Christ to be Jehovah so what they do is not out of kindness they only give him that which they think the least to rob him of what they account to be the chief though indeed it be the same Again the words of verse 7. do farther confirm this Confounded be all they that serve graven images that boast themselves of Idols therefore worship him all ye Gods For who is opposed to graven Images and Idols but he that is by nature the true God And who is religiously to be worshiped but the true God Jehovah And who but he who is the God of Gods is to be adored by all Gods vers 9. This is confirmed out of verse 9. Thou Lord art high above all the earth thou art exalted far above all Gods The first part contained a proper attribute of the true God namely the highest or most high God for saith David Psal 33.18 that men may know that thou whose name alone is Jehovah art the most high over all the earth Is not this the same as to be Lord over all the earth So that both to be Jehovah and Lord over all the earth are attributed only to one and if he be the only most high upon the earth none but he is Lord over all the earth The latter part of the verse doth afford a reason and a very good one why all Gods and Angels ought to worship him because he is for exalted above all Gods No less than six times he is in this Psalm called Jehovah which cannot well be denied to be the same with God of Israel One thing more I shall say as to this Psalm which with the foregoing and following contain an exhortation to all Creatures with and without life to sing and rejoyce before the Lord and why for he cometh he cometh to judge the earth he shall judge the world with righteousness and the people with his truth which none that hath any sence can deny to be a Prophesie of Christ's coming to judge the world which he speaks of himself When the Son of man shall come in his glory Matth. 25.31 and all the holy Angels with him then shall he sit upon the throne of his glory Then indeed in that divine and glorious State being attended and worshiped by all millions of Angels he shall reign fill with joy the hearts of his people and perform the other things contained in this Psalm He that is to do all this if we believe the Psalmist is the Lord Jehovah and the Lord Jesus Christ if we must give faith to the Apostle Now we must draw nearer to the words of the Apostle who is to be believed as well as the Prophet preferably to Socinians who being not able to deny it own that Angels ought to worship Christ One would think they at last would yield to the Truth and give glory to God Phil. 2.7 8 c. but no such thing for they say they may worship him as a man and not upon the consideration of any divinity in him only upon the account of his Humiliation and Obedience unto Death even the Death of the Cross upon which account he was highly exalted But pray whence doth arise the value and merit of that Humiliation and Obedience but from the divinity of the person which underwent it If he had been a meer man it had been no very great matter no more than what many more could have done A King 's only Son sacrifices himself for the safety of a whole Kingdom some among the ordinary people might have done the like but that which raiseth the merit of the thing is not his being a man for any man else therein is equal with him but 't is the Royal Blood running in the Veins of the young Prince which doth make the act so meritorious and so considerable so if I may continue a lame comparison so defectuous to represent what I have a mind the Blood which our Saviour shed upon the Cross doth not receive its unexpressible value for coming out of the Veins of a Man but because it is the blood of God wherewith he hath purchased his Church Acts 20.28 Neither was the Obedience yielded
Father descended from Heaven where he is again to return c. This he owned openly and when he had said to the man sick of the Palsie Thy sins are forgiven thee some of the Scribes having said within themselves This man blasphemeth Christ called evil these Thoughts of theirs Mat. 9.4 Wherefore think ye evil in your hearts Another place in this same Chapter already mention'd Joh. 6.38 and to our purpose is this I came down from Heaven not to do mine own will but the will of him that sent me The words taken in their natural signification are plain enough and admit of no difficulty Christ speaks of himself what Heaven is we know 't is as his natural place whence he came down into a state of Humiliation in taking upon him our human Nature the End of his coming down was to do his Father's Will not his tho' we must not think that when he did his Father's Will he acted any thing against his own for whatsoever he did and suffer'd was voluntarily as he had said long before by the Prophet I delight to do thy will Psal 40.5 6 7. Sacrifice and Offering thou didst not desire Then said I Lo I come And when the Will of his Father was executed and the Work he gave him to do finish'd he went back if we may so say home again into Heaven The Difficulty then lies not in the words but about the sence Christ who spoke the words is true tho' every sence that is attempted to be given to the words be not true yet a true sence there is He makes mention of his Person and of his Flesh his Person is that which came down from Heaven his Flesh is that which was formed in the Virgins Womb that indeed did not come from Heaven however he speaks of his Flesh and Blood to intimate his Death and that Life which he promiseth to those that eat his Flesh He procureth it in two ways by Merit or Impetration and by Efficacy or Application The Merit by his Death consists in the Dignity of the Person which suffer'd it the Application and Efficacy in the Spirit which is in the Person By the Opposition he makes between himself and the Manna he sufficiently declares that he really came down from Heaven The Adversaries would have the coming down from Heaven to signifie no more than to proceed from God which to confirm they make use of some Texts as when our Saviour asked the Chief Priests whence was the Baptism of John Matth. 21.25 was it from Heaven or of Men Thus every good and perfect Gift is said to be from above and to come down from the Father of light Again This Wisdom descendeth not from above Thus John saith Jam. 1.17 3.15 Rev. 21.2 he saw the new Jerusalem coming down from God out of Heaven But none of these places is to the purpose for they are about Things and the Question is about Persons Scripture makes no dissiculty to say that Things whereof God is immediate Author come down from Heaven there being no danger to say so but it never saith it of Persons In the Word of God none besides Father Son and Holy Ghost and Angels none tho' never created or born in so eminent a manner is said to be come down from Heaven neither Adam nor Eve nor Isaac the Son of a Special promise and whose Birth considering the age of Abraham and of sarah was very extraordinary But that Christ came down from Heaven in a manner different from what is expressed in those places it appeareth out of the fore-quoted place What and if ye shall see the Son ascend up where he was before whereby is implied that he was in Heaven before he came down from it which he confirmeth in that other place No Man hath ascended up to Heaven but he that came down from Heaven even the Son of Man which is in Heaven whereof the sence is made known by the design of Christ who speaking to Nicodemus about being born again and Regeneration saith If I have told you earthly things and of such as are done in earth which by your own experience you may see and know yet ye believe me not how shall ye believe if I tell you of heavenly things that is such as are or be done in Heaven which ye neither can know of your selves nor by any one else but by me for I have been in Heaven and none else Besides that if what the Adversaries say in their sence were true it would follow that Christ is said to be come down from Heaven either in relation to his Person or to his Office As to the first it cannot well be said I mean as to his miraculous Conception or else the same might have been said of John Baptist who only by a Divine Power was born of an old and barren Mother an Angel having foretold his Birth and given his Name before-hand yet he far from saying he came or descended from Heaven speaks quite the contrary of himself when he affirms this of Christ John 3.31 He that cometh from above is above all he that is of the earth is tarthly and speaketh of the earth he that cometh from Heaven is above all And further Christ may not be said to be come down from I seaven upon the account of his miraculous Conception no neither by reason of his being born without the help of Man for this may also be said of Adam born not only without the help of Man but of Woman also yet for all that he is never said to be come down from Heaven on the contrary he is said to be of the Earth in opposition to Christ 1 Cor. 15.47 The first man is of the earth caâ—thy the second man is the Lord from Heaven As to the Office of Christ it is certainly from Heaven in that sence but it followeth not that because the Office is the Person must be so for neither 〈◊〉 whose Baptism was from Heaven nor none of the Prophets or Apostles were ever said to be descended from Heaven Now according to this Opinion of theirs Christ would have had no Advantage over the Manna which was every day miraculously created and rained upon the People yet our Saviour takes this Preference over the Manna John 4.31 33. that he was come down from Heaven the Manna not so Why doth our Lord deny that Manna was come down from Heaven but that himself was the Bread of God which came down from Heaven Our Lord's words I came down from Heaven to do the will of him that sent me do certainly contain more than barely I am created by the wonderful Counsel and Power of God herein he speaks as would an Embassador sent by his Prince wherefore the words imply first that Christ was in Heaven 2dly That he was sent from thence 3dly To do the Will and perform the Work of him that sent him And if it had not been in
Man 1 Pet. 3.4 which in the following Verse is explained of Christ's dwelling in us by faith and elsewhere the same Apostle calls Union and Relation between Christ and the Church a great Mystery Eph. 5.32 which our Reason cannot comprehend without a Revelation This made David say Psal 119.169 O Lord give me understanding according to thy word and not according to my Reason or natural Capacity and blessed is he whom thou teachest out of thy law Psa 94.12 not out of his shallow Brains Our blessed Saviour's saying he that eateth my flesh Joh. 6.16 and drinketh my blood contains Doctrines not obvious to Reason that eating and drinking with Christ's dwelling in us is so true that we may not doubt of it for the word saith it but how and the manner of it as well as our dwelling in Christ and he in us is above Reason to understand wherefore Scripture hath revealed it to be by Faith but that People will believe nothing but what they can give Reason for when Paul wrote his Epistle to the Colossians the Gospel and Doctrine of Salvation were certainly revealed yet still he calls it a Mystery the mystery of God Col. 2.2 3. and of the Father and of Christ and in the following Verse he gives an instance of it in whom are hid all the treasures of wisdom and knowledge That thing is so he gives it as Matter of Faith by us to be believed but how it is and how all these Treasures are hid in him 't is for us a mysterious thing Every Nation whether Jews or Gentiles in matter of Religion had Mysteries so Christians have theirs and in particular that of the Incarnation which the Apostle calls a great one beyond all Dispute and Comparison and besides all this surely there are great Mysteries in Religion God whose infinite Nature and Attributes are the Ground of all Religion is the greatest Mystery of all and most incomprehensible for this Reason the Trinity and Incarnation are great Mysteries and above Reason tho' not contrary to 't These Doctrines indeed contain great Difficulties but no Contradictions which theirs do as to set up a Metaphorical and Figurative God secondary subordinate a Creature to be God by Office not by Nature a God but of 1700 standing and this Creature God to be worshipped is not this downright Idolatry Herein we must go no farther than Scripture leads us for fear of going out of our Depth and losing our selves in the deep things of God many more things to our purpose I could say upon this Matter but for the present have no time nor place left to do 't But to come to a Conclusion of the whole and main Subject to all that hath been said I shall add this out of the Prophet where the Husband of the Church of the Gentiles that were to be call'd to communion with Christ is said to be the Lord of hosts Isa 54.5 the holy one of Israel the redeemer and the Lord of the whole earth In the whole Bible the true God of Israel never assumed unto himself higher names than these are nor ever did effect a greater outward work than to redeem his Spouse Now out of several places in the New Testament it doth appear how Christ is the Husband and Redeemer of the Church which he is said to have purchased with his own blood Act. 20.28 Eph. 5.25 and to have loved it and have given himself for it Thus this Prophecy is plainly fulfilled in Christ who is the Person therein described with those glorious Names and Attributes altogether incommunicable even the Enemies themselves being the Judges to any meer Man or Creature whatsoever Moreover every house is builded by some man Heb. 3.4 but he that built all things is God Nay the World and the Church were built by Christ and by whom also all things were created in the beginning and made of nothing and tho' we would grant which we do not to Socinians that that which is spoken of the Creation of the World is to be understood of the new Creation or Regeneration yet this very same doth import and require as Divine and Infinite a Power as doth the Creation of the World and if we may so say something more than to make something out of nothing here is no opposition nothing to hinder but to bring Light out of Darkness Good of Evil to drive away Darkness Blindness and Ignorance out of the Mind to remove perverse and corrupt Affections out of the Will and incline it to Good to change the stubborn and violent Passions of a Heart desperately wicked and deceitful above all things I say to create a new Heart and renew a right Spirit is every jot as great if not a greater Work than the Creation of the World which Christ by his own Power having done and doing it every day Day is an illustrious and ought to be an undisputable Proof of his Deity which is confirmed as by his Names and Attributes so by his other works and by that divine and glorious worship due and rendered unto him not on Earth only but chiefly in Heaven equally with the Father by the four Beasts the Elders and Millions of Angels who upon their Knees if I may so say for 't is written They fell down saying with a loud voice worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour Rev. â— 11 12 13 14. and glory 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 heard 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 Amen But if after all these Enemies of Christ do refuse to joyn their Voice in this Heavenly Concert to give him Glory one day when they shall appear before him who is to judge the Quick and the Dead and he puts Questions to them concerning their impious disowning of him like the Man that came in without the Wedding-Garment Mat. 22.12 they shall be speechless they shall have nothing to say for themselves no more than the Sadduces and Pharisees for as then in the time of his humiliation no man was able to answer him a word v. 46. much more when he doth appear in his Glory shall his Enemies Mouths be stopped Luke 13.17 and all his adversaries ashamed as we read they were tho' now they be never so shameless and brazen-faced yet at last they certainly shall be confounded FINIS Books Printed for Rich. Wellington at the Lute in St. Paul ' s-Church-yard 1. THE Works of that Excellent Practical Physitian Dr. Thomas Sydenham wherein the List of acute Diseases are treated of after a new Method but also the safest and shortest way of Curing most Chronical Diseases Translated by John Pechey of the College of Physitians 2. A Discourse upon the Nature and Faculties of Man in several Essays with some Considerations upon the Occurrences of Humane Life By Tim. Nurse Gent. 3. A general History of the Diseases of Children Collected by the most eminent Practical Authors by John Pechey of the College of Phsitians 4. The Family Physitian being a choice Collection of Approved and Experienced Remedies to cure all Diseases incident to Humane Bodies useful in Families and serviceable to Country People By George Hartman Phylo Chymiâ—t Author of the Preserver and Restorer of Health Servant to Sir Kenelm Digby till he died