GOD is Immutable, the same yesterday, to day, and for ever: Old 1 Sam. 2.30. Eli was told, Them that ho­nour me, I will honour; and they that despise me; shall be lightly esteemed: Which, to him, did import, That seeing the ex­traordinary Exaltation of his Family to the Priesthood, had not produc'd that Reverence and Sanctity as was expected, he should not look for any farther encrease, nor yet a continua­tion, but rather a short enjoyment of what he had already obtain'd. In like manner, though the Son of God had honoured Nazareth with his Concep­tion and Education, yet her Inhabitants [Page 2]not Re-honouring him with their Faith and Love, they were told, That he would turn the course of his Fa­vour, and bestow his Miracles, and Extraordinary Works upon remoter Places, for so saith the Text, He did not many mighty works there, viz. in Nazareth, because of their unbelief.

We read of a certain Cripple mira­culously cured by Peter and John Acts 3.: The healed rejoyced not so much in his restored Limbs, as the Priests and Sadduces were tormented to behold the Power of that Name they had made so contemptible; and therefore though they had not the Impudence to deny, yet they hoped they had still power to suppress the spreading a­broad the fame of the Miracle, and prevent the encreasing of the Faith of the Crucified Jesus. To this in­tent Acts 4.5, 6., the Rulers, Elders and Scribes, Annas, Caiphas, John, Alexander, and such of the Kindred of the High Priest, as were Privileged to sit in the San­hedrim, met and Consulted what was most expedient to do, seeing so nota­ble [Page 3]a Miracle indeed was done; and considering that not onely the Cap­tain, whose place, (to prevent Tumult and Sedition) was at the Porches of the Temple, and thence was called Luke 22.52. [...], the Captain of the Temple, must necessarily be privy to it, in that this poor Cripple was one of them that lay daily in Solomon's Porch: but also that all who dwelt at Jerusalem knew it by sight, or hear­say, it was lookt upon as more diffi­cult to obscure it; they did, no doubt, remember, that once they had the luck to find a pack of Souldiers, who, for a little Money, did belye their eyes, and Swore down the Resurrection; but now, all the Souldiers in the World, though their Tongues as well as Swords could pierce through an Inch Board, were not able to Stab this Miracle to death; it would live, for it was a notable Miracle, such an one as every one had set down in their Note-Books; so that all they find they can do, is to Command the not Teaching, or Acting any farther in [Page 4]this Name; as if they had said, The matter is so plain, we cannot for shame deny it, yet for fear our Infidelity be exposed, we will do our best that it be forgot.

Thus earnest have the Devil and the World ever been to stifle Good­ness, and to render as much as in them lay, the Means of Grace ineffectual; if they cannot stop up the Fountain of Life, yet they will endeavour to defile, or conceal the Streams issuing thence, least men, by Drinking, should find such a Spring of Comfort, as was not likely to dry up, till they came from Believing to Fruition.

The Fore-cited Miracle hath even in our days been in divers particulars parallell'd.

A Cripple from her Birth, I mean not so born, but one that had an in­veterate Lameness from her Cradle; a Cripple that did frequent the Tem­ple, more for Devotion than Alms, this Cripple is now by Faith in Jesus Christ onely, standing whole before us, as it is Written, Acts 3.16. the Name of Je­sus, [Page 5]i. e. Faith in his Name, hath gi­ven her perfect soundness: And, in this case, there can be no Collusion neither, it being done in the presence of us all.

If I may not for fear of incurring the Censure of the Nice and Curious, term this a Miracle, yet I may call it a Wonderful Work, a Signal Honour done to the Place and Age, as also a Great Help (if rightly considered and well apply'd) to awaken the Obstinate Jew, and reform the Vain and Dissolute Christian, who by Pro­phaneness, Hypocrisie and Infidelity, hath too long Blasphemed the Holy Name of Jesus.

He did not many mighty works there, because of their unbelief.

In which words we cannot but observe these Two Parts;

First, That there was a Time and Place, When and Where the Holy Je­sus refused to do Mighty Works, or Miracles.

Secondly, The Reason, Because of their unbelief.

In speaking to the former of these, Three Enquiries must be made, viz.

• 1. What a Miracle is.
• 2. How we may know a True Miracle from a False.
• 3. What is the use or end of Mi­racles; how far they are ne­cessary, and where not.

In speaking to the latter Branch of the Text, The Reason; Two other En­quiries will arise, viz.

First, What is meant by Unbelief, or wherein their Unbelief did consist.

Secondly, How it was possible for a People that had such plenty of Means for their Conviction, to persist in their Unbelief.

Little will here be related in refe­rence to most of these particulars; the chief design of this Book's appearing abroad, being contained in one onely, which, in its place, I shall more large­ly insist on.

First, There was a Time and Place, When and Where, the Holy Jesus re­fused to do his Mighty Works, or Mi­racles. It is an undoubted Truth, that [Page 7]our Saviour, during his abode in the Flesh, went about doing good; yet he made a Discrimination, and would not sow the Barren Sands, but having an eye to his Father's Glory, as well as to the Peoples Necessities, where­ever he saw the former not like to be effected, his Zeal overcame his Pity, and he left such Places and Persons Neglected.

Jerusalem, Bethsaida, Chorazin and Capernaum, had his Doctrine, and be­held his Miracles after a Plentiful manner :At Bethsaida particularly he was so Conversant in Teaching and Working Mighty Works, that he Ga­thered Five Apostles there, viz. Peter, Andrew, John, James and Philip. Ca­pernaum also was Highly Exalted by his Miracles, for there the Centurion's Servant, and the Nobleman's Son were healed; there the Paralytick, and the Woman with the Bloody-Issue were Cured, and the Ruler of the Syna­gogue's onely Daughter were Raised to Life; yet, in the mean time, Tyre and Sidon, two Ancient and Renowned [Page 8]Cities, not far distant from Jerusalem, were not alike Honoured, as appears, Matt. 11.21. and we hear them of Nazareth im­portuning him to Parallel among them the Miracles he had done at Capernaum, and elsewhere, but were not Answered in that they Prayed for. This is so plain to all that Converse with Scripture, that the labour of far­ther Quotations may be spared; I pass therefore to the First Enquiry,

1. What a Miracle is.

We Read in Scripture, of Signs, Wonders and Miracles, in either of which is a great difference.

A Sign is some outward sensible thing, by which some other thing is brought to Mind; to this purpose Matt. 16.1, 2.3. the Pharisees and Sadduces requested of our Saviour a Sign; that is, the doing some notable thing, whereby they might be convinc'd that he was the Messiah. That this was their meaning, is evident from the Reply; for they were told, that they could from the Face and Appearance of the Sky, and from the Colour of the Clouds, Col­lect [Page 9]what Weather was coming, and therefore he admir'd they could not as well discern the Sign of the Times; for had they been as observant of Scripture, as they were of the Hea­vens, they could not but have known by the Signs there foretold, and now full fill'd, that this must be the exact time of the Messiah's coming, and had they judiciously scann'd his Doctrine and Doings, these were so correspon­dent to the Types, that they must have concluded them infallible Signs of his being the Messiah.

A Wonder is nature greatly im­prov'd, and is called a Wonder, either that it is worthy of Admiration for its rareness or greatness. I cannot foresee any cause of reproof, should I say that Signs and Wonders (Deo per­mittente) are in the power of Devils to effect; for if the Art of Man can heighten natural things to the wonder and admiration of others, the subtilty of Satan may be allowed to be capa­ble of heightening them much more and easier.

Under the Notion of Wonders, we may comprehend the Great and Glo­rious Works of God, the making of the Heavens, the founding of the Earth upon no other Basis than his Provi­dence, the making those great Lights, the Sun, Moon and Stars, and all his Works of Providence, and our Eyes may daily see one of the Wonders of his Power, to wit, that a single and dead grain of Corn, should sometimes multiply into Thirty, Sixty or an Hundred Fold.

A Miracle is a work of God, for though Man may be the instrumen­tal cause whereby, yet is he not the Original cause which effects a Mira­cle, but every Miracle is effected and brought to pass by Divine Power on­ly; a Miracle is of two sorts, fome­times the Operation transcends the Power of all second Causes, as Sight given to such as were born Blind, or raising the Dead to life; sometimes it lies within the Power of second Causes, yet they are not employed as when Diseases and Infirmities are cured with­out [Page 11]means, which it was possible, due application of means in time might have effected.

A Miracle is a work of God, and in Hebrew takes its Name from a Root [...], signifying to Separate, for such works are separated or removed from Man.

First, In respect of his Reason be­ing not acquainted with their proper and positive Causes, humane reason is too short to Fathom such an Abyss.

Secondly, In respect of our Senses, my meaning is, that though the thing wrought be discernible, as in the fore­cited instance: She now walketh up­right that could not before; yet the power that brought this work about, and the manner of bringing it about, are imperceptible to our Senses, which well considered, the Romanists have not so fair pretences for their Mira­cle of Transubstantiation; for not only is the power and ways of effe­cting it Mysterious and Indiscernible, but the Work, as they say, Wrought, surpasses our sensitive Understanding, [Page 12]we can neither see it, feel it, or taste it, and therefore should be but Block-heads to believe it an invisible Miracle.

Thirdly, In respect of our imitati­on, there can be so little probability of parallelling that, of whose cause and way of doing it we profess our selves wholly ignorant.

2. The next enquiry was, how we may distinguish between a true Mira­cle and a pretended one.

The Devil by his great Subtilty and Agility, may sometimes for the promotion of his own ends, assist e­vil men in the doing some great and strange things resembling Miracles, which if really examined come far short; this evil Spirit can pry into the fertile Womb of Nature, and there find out the Seeds or Begin­nings of things, and understanding the different Qualities and Operations, their Sympathies and Antipathies he can so temper and apply them as to counterfeit a Miracle, but a real one he cannot produce, it requiring a Di­vine Power to act beyond, above or [Page 13]contrary to Nature; there is no doubt by his aid, the Magicians of AEgypt did many curious things, yet not real Miracles. In this case, that we may make a right Judgment, we have some necessary Rules.

First, The first thing that ought to be considered, in order of trying or judging of a Miracle, is the power whereby it is wrought; in whatsoe|'er is real Digitus Dei discernitur, we may discover the Finger or Power of God. Other Operations, though Per­adventure wonderful, are brought a­bout by natural means, such as Slight, Wit, Skill and the like, or else by the help of Satan.

Secondly, The Agents or Persons: Those concern'd in the Operation of Miracles, are ordinarily Holy and Ver­tuous, while about the counterfeit Ma­gicians, Sorcerers, Conjurers, Witches and other evil Persons are generally the chief.

Thirdly, The manner of Working: Between the true and pretended Mi­racles is very great difference, as to [Page 14]their ways of bringing about. The real are not under the power of any other means, but what are Lawfull, Good and Holy; such as Faith, Fast­ing, Prayer and Invocation of the Name of Jesus, whereas about the pretended, Charms, Inchantments and Superstitious Methods are observed.

Fourthly, The end also must be well weighed: The pretended are ever done to deceive and mislead, or in hopes of worldly applause and profit; but the end and purpose of real Miracles is to advance the Glory of God, to honour the Name and Power of Jesus Christ, to confirm the Faith. To defend and relieve the Church of Christ in Gene­ral, or some of its distressed Members, as also to awaken the stupid to Re­pentance and newness of Life.

3. The next Enquiry is, What is the use or end of Miracles, how far they are necessary and where not?

When God was pleased to send some extraordinary Messengers into the World, upon a Religious Account to give Holy Laws, or reform unholy [Page 15]Manners, to conciliate them Power and Credit convenient to their Em­ploy, he did condescend to entrust them with the power of working Mi­racles, as is deducible from the case of Moses and the Prophets Elijah and Elisha; it being expected from the People to whom they were sent; that they should believe and obey them, it was necessary, that they should have this extraordinary power of effecting things above and contrary to Nature, thereby to induce the Peoples Faith; for had not the People had the Argu­ment of miraculous Power to con­vince them of the Commission of the Ministers, and consequently what com­pliance was due unto them, they could not so justly have been charged with Infidelity as Ignorance.

In process of Time, when the Ce­remonial Law was to be abolish'd, when all Types were to cease the sub­stance being come, that an easier and ready way might be made for that new Dispensation of the Gospel; Christ and his Apostles had a full [Page 16]power of working Miracles for the same end to create Faith in them that should see and hear them. Thus far Mi­racles were of use, but now the Will and Mind of God being fully reveal'd to us in Holy Scriptures, which thro' a Miracle of his Providence are conti­nued to us, Miracles appear not far­ther necessary to this end.

Yet there being other ends and in­tentions in Miracles, besides the con­firming and propagating Religion, I see no reason why any one should conclude all Miracles ceased. It were great rash­ness to expect the great and mighty God should prostitute his Miracles to gratifie Mens curiosity; and as dero­gatory, I take it to he to his Goodness to deny that he shall sometimes step a little out of the course of his ordina­ry Providence, and do some mighty Work above the power of Nature; when he is pleased either to defend his Church, fore-warn a sinfull Nation, or Vindicate the Honour of the Bles­sed Jesus, whose Name and Deity are Blasphem'd by Jews and Atheists.

[Page 17] In short, to deny all farther Mira­cles, must, at least seemingly, reflect upon the Honour of God, as if his Goodness were Exhausted, or his Pow­er Shortened; it must straiten the Pro­mise of Christ, and bring it into a nar­rower compass than was at first inten­ded; he having promised those Per­sons on whom he had bestowed suff­cient Power of Working Miracles, to be with them to the end of the World; that is, not onely with Them, but their Successors; and how this Pro­mise shall be understood, distinct from the Power and Privilege he engaged, to be with it, I confess I see not: They that are fearful, that New Miracles might bring the Old into Contempt, may be pleased to consider in the Primitive days of the Church, we have an Account of Miraculous things done by the Elders, who were no Apostles, as Healing the Sick by a Faithful and Fervent Prayer; it is my opinion, had not the World declin'd in Piety and Devotion, that Power had not so pal­pably decay'd; Why should it seem [Page 18]improbable, that Miracles should now be done, when God has still left us the most Effectual Means thereunto, viz. Faith and Prayer?

Secondly, The Second Branch of the Text was the cause of Jesus's not doing mighty works among them, which is Assign'd to be, their unbelief. Here,

I. We are first to enquire what their unbelief was, or wherein it did consist. The Answer must be, there were Four Principal Points, or Arguments of their Infidelity.

First, They Misinterpreted the Power by which he Wrought, instead of Ascribing it to God, they Interpret­ed it to be of Satan.

They rather chose to Proclaim themselves Fools, by Asserting a Con­tradiction, holding, That Satan did cast out Satan, than submit to Ascribe to God, the Honour due unto his Name.

Secondly, They did not Believe; for notwithstanding all they heard and saw, they continued Impenitent, and Unreformed.

Thirdly, Their Ʋnbelief was so great, as to Reject the Gospel, which was the Glad Tidings of Salvation; they had rather abide by the Law of Works, than Embrace the Conditions of Faith and Repentance.

Fourthly, Their Ʋnbelief was, That notwithstanding so clear Light, and Manifestations, they would not ac­knowledge the Deity of Christ, their eyes were so intent upon the Veil of his Flesh, that they could not pierce through it, and Contemplate his God-head; some had such Opinions, as to hold him to be John the Baptist, some Elias, others Jeremias, or one of the Prophets (for they were Pythagoreans, and Believ'd the Transmigration of Souls, by them called [...] a Removal from Vessel to Vessel) but none of them Believed him, when he said, He came from God, and that He and the Father were One.

Now, before I pursue the Intended Design of this Book, I shall briefly declare some Reasons which made it possible for the Jews to Continue in [Page 20] Ʋnbelief, notwithstanding such Plen­ty of Means as they had.

1. The Pride of their Hearts turn­ed them away from the Faith, they were Supercilious and Haughty, and that New Doctrine required Meekness and Humility.

Upon this our Saviour fixed their Infidelity, Joh. 5.44. How can you believe, which receive honour one of another, and seek not the honour that cometh from God onely? Faith and Pride are not so Reconcilable, but that we may con­clude, where there is much of the one, there is but little of the other.

2. Their Exorbitant Love of the World, made it hard to believe.

Our Saviour told them, It was Im­possible to serve God and Mammon Luk. 16.13. for God required the whole heart, and Mammon, the World, was apt to steal away too much; therefore, what share they allow'd the World, that they deny'd to God; and God would look upon himself as Despis'd by their so doing: Yet how little was he Be­liev'd? for it is said, Vers. 14. The Pharisees, [Page 21]who were covetous, heard all things, and they Derided him, they Scoffed and Mocked him, and therefore not likely that they should have Faith, who Re­pudiated, and held in Scorn the Means that Led unto it.

3. They were Obstinate, Perverse and Self-will'd, and this Evil Temper Obstructed their Believing. They would not come unto Christ that they might be healed.

4. They were Envious, and that hindred their Believing.

5. They were Carnal and Sensual, and that prevented their Believing. The Natural Man receiveth not the things of the Spirit 1 Cor. 2.14., he neither be­lieves, nor values them.

6. They Neglected the Scriptures; and, by means of these Obstructions they did not believe Jesus Christ the Son of the Virgin Mary, to be True and Essentially God; in which Error and Unbelief, seeing many, who bear the Name of Christians, are, in this Unhappy Age, most Hotly Engag'd, occasion was taken to Assert and prove his Deity.

Theodoret, in his Ecclesiastical Hi­story, telleth us, That when Valens the Emperour had, with his Arrian Principles, Poyson'd and Disturb'd a great part of the Christian World; Aphrates a Monk, (contrary to the Custom of his Order) left the Mo­nastery, and put himself in the Head of such as rose to maintain and sup­port the Truth; And being demand­ed why he left his Cell, his Answer was, The great danger Threatning the Church constrained him.

I conceive the same Answer as Sa­tisfactory, to Justifie this Underta­king, seeing there is an Equal Neces­sity; and seeing New Heads are sprung out of the Old Hydra of He­resie, and that some Devils Incarnate are Strangely Zealous, to drive the Belief of Jesus Christ to be the Son of God, out of the World: Woe were unto us, Ministers, if we Preach not the Gospel of Jesus Christ the Son of God.

The Devil was a Murderer from the beginning, he laboured to Stifle [Page 23] Christianity at its first Birth, by Incli­ning Herod's Mind to a Massacre, wherein he made no doubt but the Son of God should have been Com­prehended; but finding himself disap­pointed in this first Project, he be comes the carefuller in the next, and used such Methods for stirring up En­vy, Malice, and Wrath, that he soon dispatcht his Life, who brought Light and Life into the World: However, though he had Most Industriously watch­ed all Opportunities of Stealing away the Heavenly Seed, and had, at last, com­passed the Death of the Sower; yet, be­holding, to his great grief, that some of the Seed did spring up, and that a New Order of Persons was Instituted to proceed in Sowing the same Good Seed; to Frustrate their Endeavours, he raises such a Tempest, as could not be laid but by a Sacrifice of their Blood; but even in this, this Great Deceiver saw himself Deceiv'd; for, Sanguis Martyrum fuit semen Ecclesiae, The Blood and Sufferings of these Seeds-men, became as Seed Effectual [Page 24]to the Spreading of the Faith: Here­upon, the Adversary Selects Men of Curious Parts, and Subtil Brains, and these he employs in Sowing Tares, (Heterodox Opinions) among the Good Seeds of Piety and Truth; a­mong such were Simon Magus, the Gnosticks, and other Antichrists: These were Persons of Proud, Lawless, and Dishonest Principles; and he Chose them, because Proud, being satisfied, that such as were Conceited of their own Parts and Learning, would more willingly Rely on their Own Fancies, and Philosophical Notions, than on any Divine Revelation; wanting the Grace of Humility, he foresaw they should never obtain that of Faith: For tho' God giveth this, and all other Graces to the Humble, yet he, in all, Resisteth the Proud. He also Chose them, be­cause Head-strong and Lawless; for, knowing how Irksome it was to Men of this Temper, to be Confin'd with­in the Limits Prescribed by the Do­ctrine of Christ, he was well assured, such Libertines (such Wild Asses) [Page 25]would quickly kick against the Go­spel, because they would not bear the Yoak of it; he had also observed, that they wanted that Honesty, Sobriety, and Gravity, that Integrity and Simpli­city as was necessary in true Christians▪ and therefore concluded they would soon ridicule a Gospel of sober, plain, and honest Principles; nor were his expectations deceived; he also raised another Legion out of the Arrians, Samosatenians, and Photinians, and with these he waged War against the Son of God, labouring to impugn the Truth of his Deity.

The true Catholick Faith ever taught two Natures in Christ, Deity, as being the Second Person of the Tri­nity, and Humanity: Which though differing as to Essence and Substance, yet did constitute but one Hypostasis, or subsistent Person, as the Soul and Body make one Man.

Some of the Nestorians did so far agree with the Catholick Faith, [Page 26]that they held two Natures in Christ; but they had this Reservation, that they did believe each Nature made a several and distinct Person by it self; nay, so subtil they were, and so re­sembling Angels of Light, that they [...]sed the same words (one Person) as other Catholicks did; yet who so peruses the Ecclesiastical Records, will find that they no ways meant that the two Natures of Christ were united by a personal Subsistence, but merely by an Unity of Affection, Consent, Liking, or Co-habitation; that is, to speak in their Sence the Person of the Son of God did affect the Son of the Virgin Mary to that degree, that it did only inhabit or dwell therein as in an House or Temple. According to this Doctrine of the Nestorians, God did not become the Son of Man, nor was the Son of the Virgin Mary God, but only the Temple or House of God; whereas the truth is, the second Person of the Trinity was Hypostatically uni­ted unto the Man-hood, the Son of God assumed humane Nature, and of [Page 27]both Natures one Person was Consti­tuted, called [...] God-man, not that the God-head inhabited hu­mane Nature, nor that the God-head was converted into Flesh, but by ta­ing of the Man-hood into God, so there is no confusion of Substance, but unity of Person, God and Man became one Christ. No Heresie which ever infected the Church of Christ, hath been defended with such Sophi­stical Subtilties, such fineness of Wit, as this of opposing the Deity of Christ; and even at this Day, some Persons having more Wit than Grace, and in­dulging that more than became them, are endeavouring to revive this abo­minable Heresie, but that these Scof­fers and Mockers as St. Jude v. 18. terms them, might not proceed insultingly, I have undertaken to make appear, That Jesus Christ Born of the Virgin Mary was God, Blessed for Evermore.

My Undertaking shall be directed by this following Method.

1. I will enquire into his particular Names and Titles; from whence the [Page 28]Truth of his Deity will explain it self; Viz,

• Jesus,
• Christ,
• Emanuel,
• The Word,
• The Son of God.

2. I shall consider the Properties of the Deity are attributed to Him, which are especially conspicuous in the great Works of Creation and Re­demption.

And that I may the better put to silence the most impudent Gain-sayers; as also farther confirm your Faith in this great Article, I shall appeal to,

• 1. God the Father.
• 2. God the Holy Ghost.
• 3. The Holy Scriptures.

First, I shall argue and prove the Deity of Jesus Christ the Son of the Virgin Mary, from the Names and Titles given him.

Here I must Observe, That the World hath generally agreed in the use of Names, viz. That Nomina sunt Notamina, Names serve as well [Page 29]for the discovery of the nature of Things and Persons, as for Distinction.

Next, least any should cavil with me, and plead that the Virgin Mary's, Son was onely called Jesus, Emanuel, and the like, and was not really so, I shall judge this sufficient in answer hereunto; that to be called in these Scriptures I shall Name, signifies not only to be so Named, or to be so Re­puted, but also to be that in Deed and in Truth; which one is said to be, or named to be; for proof hereof I referr to Matth. 1.16. where it is said, Of whom was born Jesus who is called Christ, i. e. he was the Christ in Deed, and should be de­clared to the World to be so. One place more to justifie that this Phrase called, implies a being really the thing so called, is that Rom. 9.25, 26. I will call them my People, which were not my People, i. e. I will make them my People, who were not so before.

This being Premis'd, I come to the Names or Appellations given to the Son of the Virgin Mary.

I. Jesus, Mat. 1.21.

[Page 30] This was the proper Name of the Son of God when he took humane Flesh; I confess others as Types of him had bore this Name, yet never did the Signification of the Name fully a­gree with the Bearer till now.

This name Jesus shows him to be of Heavenly Extract, in that it was given him from Heaven, Probat An­gelus caelitùs conceptum, cui nomen cae­litùs imponitur; none but God knew the Dignity of this Person, and there­fore he particularly Assigns him this Name, as sufficiently comprehending his Dignity.

This Name coming from Heaven, did plainly demonstrate him to be the Son of God, in that none on Earth had Power over Him to give Him a Name.

The Etymological Reason which the Angel gave of this Name, illustrates the Deity of Him to whom it was gi­ven, Mat. 1.16. Thou shalt call his name Jesus, for He shall save his People from their Sins; so that he really was Sui nominis, he in all things answered his Name; [Page 31]Salvation in other Jesus's was either an empty Name, or at most but a faint shadow of the Salvation which was found in him. Acts 4.12. For neither is there Salvation in any other, neither is there any other Name under Heaven given a­mong Men whereby we must be saved.

Salvation from Sins is God's Pecu­liar; for so it is said, Isa 45.21. There is no God else beside me, a just God and a Savi­our, there is none beside me; so again, Hosea. 13.4. For there is no Saviour beside me. Thus we see God challenging Salvati­on as his peculiar Prerogative; and hence I Argue, Since by God's special Command, this Name Jesus was con­ferr'd on the Son of the Virgin Mary, because he should give Salvation from sins; it is plain that he was God, for he must necessarily be believed to be the Lord of Life, in whose power it was to bestow Life.

Secondly, He was called Christ, and from hence also it will appear that the Son of the Virgin Mary was God.

Christ is a name of Dignity, it is a Greek Word and of the same Signi­fication [Page 32]with Messiah in the Hebrew. For him the Jews looked, and him they did really believe to be no other than the Son of God, and this may reasonably be concluded in that they interpreted the second Psalm to be a Prophecy of him; wherein we find it declared Psalm. 2.2. That he was the Anointed of God. And of this Christ, this Messiah, it is expresly said by God himself, v. 7. Thou art my Son, this Day have I begotten thee.

That Christ and the Messiah were Synonymous Terms, and that both belonged to the Son of the Virgin Mary, is evident from, Joh. 1.41. We have found the Messiah, which is, being interpreted, the Christ; both these Names signifie Anointed. Kings, Priests and Prophets under the Law were Anointed with Holy Oyl. thereby intimating that they were Separated, Sacred, and Consecrated to God in the discharge of their respective Offices, and were therefore called Messiae or Christi, but this Son of the Virgin Mary was Messiah or Chris [...], emphati­cally, [Page 33]as being both appointed to per­form all those Offices, and moreover anointed extraordinarily above any or all of them, for Joh. 3.24. God gave not unto him the Spirit by measure. To give by Measure or Weight, implies giving with a cautious or sparing Hand; and contrarily, to give without measure, argues giving plentifully, even the whole; others, albeit they were anoin­ted, yet were limited; they had the Spirit by measure, some having one Grace, others another, but this Jesus the Son of the Virgin Mary was a­nointed with the fullness of the Spirit; for saith the Apostle Col. 2.9., In him dwel­led all the fullness of the God-head bo­dily.

Whosoever allows the Son of the Virgin Mary to be the Messiah, the Christ, must allow him to be the Son of God; that the Jews did ever believe the Christ, to be the real Son of God, is very perspicuous Joh. 1.49., where Nathanael allowing Jesus to be the Christ (i. e. anointed to be King of Israel) imme­diately concludes he must be the Son [Page 34]of God; his Words are, Rabbi, thou art the Son of God, the King of Israel; and that he as Honestly as Rationally spoke what he believed, there is not the least cause to doubt, seeing that this Christ who knew what was in Man, and needed not that any should testifie, v. 47. declared of him * That he was an Israelite indeed in whom was no guile.

Hear we also Martha's confession of Faith grounded upon the same Rea­son Joh. 11.27. I believe that thou art the Christ the Son of God.

What shall we say? the High Priest (though enraged) had not forgot this truth, that The Christ must necessari­ly be the Son of God Mat. 26.63., I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God, for he was satisfied if he was the one, he must be the other also.

Now that the Son of the Virgin Mary was The Christ, is evident, in that he so punctually executed the Office of King, Priest, and Prophet; to those that would hear and believe, he taught the Will of God; to those who [Page 35]would submit to his Sceptre, he be­came a King ruling in their Hearts by Faith and Love (for he acknowledged his Kingdom was not of this World) and to such he was a Priest, not only in offering himself a Sacrifice for them, but in Blessing them, and turning them from their sins; so that the Son of the Virgin Mary thus manifesting himself to be The Christ, must by the Jews own concession be acknowledged to be the Son of God.

Thirdly, The Son of the Virgin Mary was called Emanuel, and this was likewise a demonstration of his Deity.

Emanuel Mat. 1.23., which being interpreted is God with us; i. e. He that was God from all Eternity, hath now assumed. humane Nature, and is become one with us in all things, sin excepted.

This name does plainly imply the Union of the two Natures in the one Person of our Redeemer; it doth more­over point at his mediatory Office be­tween God arid Man, and demon­strates him a compleat Saviour able to save to the uttermost.

[Page 36] In him there were two Natures, and yet nec inferiorem consumpsit Glorifica­tio, nec superiorem minuit Assumptio, the Deity did not swallow up his Huma­nity, the Humane Nature was not swallowed up and lost in the Deity, nor did the Deity suffer Debasement or Diminution, by the Assumption of the humanity, but both Natures re­main whole and intire, constituting but one Person [...] or Emanuel, God­man, but of this we shall understand farther in speaking to the next Name.

There is a secret Harmony between these names Jesus and Emanuel, and both declare the Deity of the Virgin Mary 's Son; for he that can be a Jesus to save from sin, must necessarily be God, and so have Life and Salvation in his power to bestow; nor can God (with respect to his own Decree) be a Saviour from sin, except he become one of us, seeing the same nature that sinned, was sentenced to suffer.

Fourthly, The Son of the Virgin Mary was called The Word, which name doth also vindicate his Deity.

[Page 37] It is said Ioh. 1.1., In the beginning was the Word, and the Word was with God, and the Word was God: in which words the very Heathen have ingenuously confessed there was more of the Divine Nature comprehended, than could be found in all the voluminous Writings of their Philosophers. The better to gather the full sence of this Verse, we must first enquire who is here meant by The Word, for it is evident that is the sub­ject of which three things are here pre­dicated; namely that it was Eternal, a distinct Person from God the Father, yet of the same Nature and Essence.

I shall first make it appear that the Mes­siah, the Christ, the Son of the Virgin Ma­ry, he whom we acknowledge for our Lord and Saviour, was called the Word.

He was known to the Jews and o­thers by this Appellation, the Lord Psal. 110.1., which Title Lord, and that of the Word, were interchangeably used by them; for whereas according to our Translation we read Gen. 1.23., So the Lord created Man, the Targum renders it, The Word of the Lord created Adam. [Page 38]Again Gen. 3.22. our Bibles have it, The Lord said, the Targum, The Word of the Lord said. Moreover we find the Rabbis and Jewish Doctors frequently expounded Jehovah by [...] the Word of the Lord; particularly Jonathan the Son of Ʋzzi­el who was before Christ, and Author in part of the Chaldee Paraphrase. Our Bibles Read Isai. 45.17. Israel shall be saved in the Lord; but the Chaldee Paraphrase, Israel shall be saved in the Word of the Lord; so that this Apellati­on was no new thing of St. John's invention, but the Messiah, the Son of God, was known thereby to the Jews of old; and which may give our Testimony herein the greater Cre­dit, the same name, The Word, was known to the Philosophers; for Tris­megistus, Zeno, Plato and others have spoken of The Word; nay even in Ma­homet's Alchoran Christ is called The Word; so the Person signified by The Word we understand to be the Messiah, The Christ, the Son of the Virgin Mary. I shall therefore proceed to the things promulged of him in this Verse, which [Page 39]if found true, our Faith stands fixed as on a Rock, and we must believe that Jesus Christ the Son of the Vir­gin Mary, had a Divine Essence prae-existing before the World, and that he is a distinct Person from the Father, but yet that he is very God.

1. The Word was from everlasting, In the beginning was the Word.

In principio Verbum Erat, the Verb being here of the Preter imperfect Tense, doth imply that The Word was so in the beginning of Time, as that he also was before it; had the Apostle put in Est in the Room òf Erat, it might have given occasion to think that The Word then received its being, or began to be. There had been the like danger had he used Fuit, for then some would have conjectured, that up­on the Creation of the World The Word was, but that before or after, it was not in being; but the Word used is Erat of the Preter imperfect Tense, which standing between the Present and the Preter, is not absolutely either but participates of both times, to de­monstrate [Page 40]that The Word was so in the beginning, that he was both before, and after the beginning; he had a sub­sistence before all times; for being at that time when all things were begin­ning to be made, plainly implys he was before the beginning of all things, and so must be of the same Eternity or Ever­lastingness as the Father; and this is yet more clear as we shall see immedi­ately in that Phrase, The Word was with God, he was of the same Eternity and Coexistency with the Father.

Accordingly the Word is called by Nonnus the Poet, [...], quod nullo tem­pore sit comprehensum; others give him the same Title, Quasi carens Principio, and Rev. 1.11. Christ is called Alpha and Omega the first and the last, without any Restri­ction or Limitation; he was ever truly and essentially God, and there is not the least ground for Arrius's Blasphemy, [...], time was when he was not.

2. The Word was with God, this de­monstrates him a distinct Person from God.

Apud Deum, not as a Property or Quality; not as an Attribute or Faculty, but as a Person distinctly existing, and that by a different manner of Generation from the Father.

Apud Deum, we cannot properly speaking, say, any Person is with himself; he may be said to be with another, but not with himself: so that from hence we must necessarily inferr a Distinction of Persons; he that is with, being one; and he with whom he is, being ano­ther; which makes flatly against the Sabellians, who deny'd a Distinction of Persons.

Thirdly, And the Word was God.

This Demonstrates the Identity of Nature, and that the Word was of the same Nature and Essence; he cer­tainly was Alius, a distinct Person from the Father; but not Aliud, of another (but the same) Nature.

This very Name Word is most apt to represent the Two Natures of Christ, the Divine and Humane; be­cause that in a Word, we must consider there is Sonus, a Sound, the Elision of [Page 42]the Air passing from the Mouth of the Speaker, and possessing the Ear of the Hearer; there is also Verbum, the Word, carried by that Sound, and In­forming the Understanding; so that the Sound and Word, though two, are neither to be separated, nor are they confounded.

Fourthly, The Son of the Virgin Mary was called, The Son of God; and this Name also vindicates his Deity.

This Title is given in Scripture upon Various Considerations, as some­times times Mankind in General are called, The Sons of God, and Acts 17.28. [...], we are his off-spring; this is spoken in reference to the Creation; and upon the same account the Angels Job 38.7. are cal­led, The Sons of God.

Again, Sons of God are taken in a larger sence; for such as from the Dig­nity Psal. 82.6. of their Offices were so called.

The word is also used in a Spiritu­al sence, they are called, 1 Joh. 5.1. [...], Born of God, or Sons of God; who, by the Spirit of God, are Changed, or Renewed, being Regene­rate, [Page 43]and Born a-new, changed from evil to good.

But this Son of whom I am speak­ing, was neither by Creation, Adopti­on, nor Regeneration; but by Eternal Generation out of himself; in which respect God hath no Son but this; and therefore he is called, The Son of God, [...], Discriminatively, Joh. 1.18. The onely begotten Son of God: of which Generation, I presume not to make a­ny Declaration: for I see not how we can understand farther of this Myste­ry, than that it is the Communicati­on of the Divine Essence, or Persona­lity, or both, by the Father, by which he hath Begotten the Son: but the Manner how, we shall never under­stand while we are in these Houses of Clay.

Christ is called, Luk. 1.35. The Son of God: by which words is meant, that he took not his beginning when he was Born of the Virgin Mary, but that he was the Eternal Son of God, that he was True God as the Father is, and bath the same Nature, Essence, Will [Page 44]and Power with him: and because this Truth was so opposed by the Ar­rians, a Council of 318 Bishops As­sembled at Nice, and Expounded this Article of our Faith in Larger Terms, as you may Read in your Common-Prayer-Books: I Believe in the Lord Jesus Christ, Nicene. the onely Begotten Son of God, Begotten of his Father before all Worlds, God of God, Very God of very God, Begotten, not Made, &c.

When St. Peter had made his Con­fession of Faith, Matt. 16.16. Acknowledging Christ to be the Son of the Living God, it is worthy our Serious Observation, that not onely was this Confession made the Standard of Faith, by those words, Vers. 18. Ʋpon this Rock will I Build my Church; but our Saviour did also declare, that the Knowledge of this Great Truth came to Peter from a­bove, Vers. 17. Flesh and Blood hath not re­vealed this unto thee, but my Father which is in Heaven: From whence it is obvious to a very ordinary capaci­ty, that if the Virgin Mary's Son, had been the Son of God, no other way, [Page 45]but by Eminency, in respect of the Excellent Gifts that were in him, there had been no occasion for this Revela­tion from Heaven; seeing that those Gifts and Graces were sufficient to testifie this; this Revelation therefore amply declares his Filiation, or Son­ship, to be of a more Transcendent Nature.

He was a Son by Real, and Eternal Generation; he was a Son Consub­stantial with the Father, the thing Begotten being of the same Essence and Substance with that which Begets it; and, for this cause, our Saviour Averr'd, John 10.30. I and the Father are one; Ʋnum, not Ʋnus; not one in Will, but in Nature; he is not onely [...], of Like Being, but [...], of the same Substance.

Thus hath it appear'd, that the Names Ascribed to the Son of the Virgin Mary, as Jesus Christ, Emanuel, The Word, the Son of God, do all Assert, and Prove his Deity.

Our next undertaking was, to show that the Properties of the Deity are [Page 46]attributed to him, from whence his Deity will necessarily be Inferr'd.

There are not properly speaking, any Attributes, Properties or Quali­fications in God, because whatsoever is in God, is God, but in compliance to the capacity of our shallow Un­derstandings, they are admitted; and here the Caution takes place, that we should not account these Properties parts of the Divine Essence, because that every Property is really his very whole Essence; as for Instance, the Wisdom of God, is no other but the Wise God; the Mercy of God, includes the Mer­ciful God, &c. The use of these Pro­perties, or Attributes, is to declare and set forth unto us the Essence of God.

I have already manifested the Eter­nity of Jesus Christ, and shall distinctly speak next of his Immense Power, Wisdom, Mercy and Goodness, discer­nible in those Great Works of Creati­on and Redemption: I shall not so confine my self to those, but that in handling I shall give you such light into his other Attributes, that you [Page 47]may thereby gather a clear Manifesta­tion of his Deity.

I. The Work of Creation is ascri­bed to Jesus Christ, the Son of the Vir­gin Mary.

To Create, is to make something out of nothing; to doe which, re­quires an Infinite and Uncontroulable Power, such as can no where be found but in God.

St. John brings this as a farther Proof of the Deity of Christ, whom he had called the Word, Joh. 1.3. All things were made by him: as if he had said, The Word, or Jesus Christ (whom he meant by the Word) was certainly God; for, he, made all things, and without him was not any thing made which was made: This was so mani­fest, and withal so full a Proof of his Assertion, that he reinforces it, Vers. 10. The World was made by him, and the World knew him not: It is sad, that the Ge­nerality of Men did not formerly, nor will not latterly take notice of him in the Capacity of a Creator.

That this Jesus Christ, when he lay [Page 48]in the Bosom of his Father, was a Prin­cipal Coagent, or Efficient with the Father, and the Holy Ghost; in the Work of Creation. Solomon declares it, for Prov. 8.22, 23, &c. Christ is there called the Wisdom of the Father, by whom the World and all things were made: For all Interpreters not excusing Arrius himself, agree, that these Words of the Wise Man were spoken concerning Christ; but being intended to oppose the Deity of Christ, that Arch- Heretick, though he had not the Impudence to deny the words to be spoken of Christ, yet such was his Perverseness, that he Corrupted the Text, and for [...], He Possessed me, Verse 22d, he Read [...], He Crea­ted me; and so Blasphemously, from his own Corrupted Text, Argued, That Christ was no more than a Crea­ture. We have great need to look well to our Bibles, to Read, Mark, Learn, and Inwardly Digest the Sound Doctrine thereof; because there are too many in the World, besides those of Rome, who, could they get all our Bibles into their hands, would soon [Page 49]Teach them to speak a strange Lan­guage.

The Apostle St. Paul does as plain­ly Ascribe the Creation to Jesus Christ, Col. 1.16. For by him were all things created, that are in Heaven, and that are in Earth, visible and invisible; whether they be Thrones or Dominions, or Prin­cipalities, or Powers, all things were created by him: All things, both those that are the Subject of our Sight, as the Corporeal; and those, whose Nature and Spiritual Being, as Angels, and the Souls of Men, submits not to Mortal Intuition. That which most chiefly makes for our Present Purpose, is to declare, That this Crea­tor was Jesus Christ, the Son of the Virgin Mary; and this is Justified, † by calling him, v. 15. That Created the Image of God, and the First-born of every Creature; and ‖ he is stiled, v. 18. The Head of the Church.

But, for fear any should stumble at that Expression. The First-born of every Creature, it will be convenient we understand this to be a Figura­tive [Page 50]Speech, and beareth reference to the Privileges of the First-born, as being Lord, and to exercise Dominion over his Brethren; so that the Phrase First-born, hath been customarily u­sed, to signifie Precedency; as Ps. 89.27. Da­vid is there called, The First-born, higher than the Kings of the Earth; not that his Kingdom was the Anci­entest, or himself the Oldest King then Reigning, but as the clause of the Verse explains it, higher than the rest; so that it would be most absurd from this Expression, to Argue Christ to be a Creature, whenas the Apostle there­fore uses it, to shew that he was high­er than all Creatures, and consequent­ly God.

To conclude this Point; We being by God's Word Instructed, That Christ made all things, We must Be­lieve and acknowledge him to be God; for what saith the Scripture, Heb. 3.4. He that Built all things is God.

That the Word in the First of St. John's Gospel, was understood to be the Creator, we may conclude from [Page 51] Amelius a Heathen, who, Reading those Words, In the Beginning was the Word; Cry'd out, Iste Barbarus cum nostro Platone sentit Verbum Dei in ordine Principii esse, i. e. John is of our Plato's Opinion, That the Word of God is in Order of Principles, i. e. The Beginning of things.

II. The Work of Redemption is a­scrib'd to Jesus Christ the Son of the Virgin Mary.

The Word Redemption does natu­rally suppose Loss and Misery; and that brings to Mind, a Sad and Dis­mal Story as old as Adam.

In the Beginning of Time, the Great and Mighty God Created Hea­ven and Earth; who, when he had richly deckt the Firmament with Glorious Lights, and furnished the Elements with Variety of Creatures, the Emblems of his Wisdom and Goodness, did then make Man, to whom he intended to commit the Government of the Lower World; That therefore so Great Authority might be Beneficial to, and Indisputa­ble [Page 52]by, the rest of the Creation, he stamps upon him his own Image: Man is Created in Holiness, his Mind was Ennobled with choice Faculties and Graces; he had a Rational Soul, placed in a Body well built, and eve­ry way fitted for the Service of God and Himself. This Glorious Crea­ture had a Plantation of God's own Planting allotted him for his Court, (a place richly provided) and free­dom of enjoying every thing, one Onely Tree Excepted. Abstinence from this was the Chief Standard of his Obedience, and the Trial of his Love and Duty to the Great Crea­tor: Thus Gloriously Made, and Plentifully Provided for, God left him, together with the Partner of all this Happiness, to their Own Free-Wills: A Blessed State sure, where­in, besides the Holiness of their Na­ture, they had the Advantage of In­telligent and Rational Souls; The Lively Sense of Divine Favour to Restrain every Illegal Motion, and the Hopes of Future Beneficence to [Page 53]preserve them in their Native Inte­grity: But over and above all these, lest Forgetfulness, or Inconsiderate­ness, might, on one hand, betray; or any Subtile Temptation on the other, over-power, or surprize them, the For­bidden Tree was committed to the Guard of the King of Terrors, DEATH, Gen. 2.17. In the day thou eatest thereof thou shalt surely die: Grim, Ghastly DEATH! Death, that Implacable Tyrant, who, with his Iron-Mace, doth Break the Vessels of the Al­mighty Potter to Dust: One would have thought, a bare Glimpse of him would have made a Lump of Clay to Quake; and, if Love could not, yet Fear of him would have kept Them within their Conceded Liber­ty; but Death, as yet, had no Sting: The Arch-Fiend, Lucifer, well-vers'd in all the Black-Arts of Rebellion, re­solves, if possible, to draw this Happy Couple to Revolt from their Crea­tor; and being full of all Subtilty, he Attacks this New Exalted Prince in his Weakest and most Defenceless [Page 54]Part, his Wife; 'twas true, he had not Rays enough left of his former Glo­ry, under which he might shroud this Dreadful Guard: yet knew he how to instill into Eve's Too Listening Ears a Prejudice, hinting, That the Reason of God's Strict Prohibition, was no other than his Averseness to Their Happiness, being extreamly unwilling that their Eyes should be Opened; by means of which Preju­dice, he Bolts up Her Heart too fast, for any Thoughts of God's Favour, or Her Duty to Re-enter; he then fills Her Fancy with Great and Glo­rious Appearances of a God-like Be­ing, or Knowledge, Gen. 3.5. In the day ye eat thereof ye shall be as Gods, know­ing Good and Evil: These Goodly Appearances beget in Her Mind Pas­sionate Desires, and Eager Wishes, so Vast, that the Supposed Joy and De­light thereof soon Inclin'd and Bow'd Her Will; and straight the Fascinated Eyes look up, and behold the Dead­ly Fruit with Pleasure; the Mouth Waters, the Feet Hasten, the Hands [Page 55]Pluck, the Lips Receive, the Teeth Grind, and the Throat Swallows the Bitter Morsel; her Tongue, besides the help it contributed to Chewing, does straight engage the Ears of Her (as yet Innocent) Partner, and with the Powerful Charms of Pleasure and Wisdom, Gen. 3.6. It was Fruit good for Food, pleasant to the Eyes, and Expedient to make one Wise. She soon Overcame, and Captivated his Understanding, and so drew him into the Conspira­cy; hereupon a Deluge of Miseries Broke in upon them and their Po­sterity; for the Law of God was Violated, his Honour Blasphem'd, his Anger Incens'd, Guilt Contracted, the Favour of Heaven Lost, and God's Justice Provok'd to that de­gree, that Mankind had inevitably Perish'd under the Weight thereof, had not the Son of God stood in the Gap, and made such Proposals for our Redemption, as were every way Satisfactory, Offering himself, in Per­son, to Satisfie the Wrath that Man had so justly Incurr'd, by the Humi­liation [Page 56]of Himself, to Repair the Ho­nour Man had Injur'd; by his Obe­dience to Recover the Favour Man had lost; by His Blood to Purge a­way the Guilt Man had Contracted; by His Grace to break the Chains of Blindness and Perverseness (the Seeds of all Sin) which Man was so Fast Ty'd and Bound with, and by the Merits of His Life and Passion, to Re-open the Kingdom of Heaven, which Man, by his Transgression, had Shut against himself.

Now he that could bear the Wrath of an infinite God, could give Di­vine Justice a compleat satisfaction; he that could repair God's wronged Honour, that could reconcile God to Sinners, that could cure Ignorance, and renew Man's depraved Will and Affections, and he that could set o­pen the Kingdom of Heaven, could be no other nor less than God; for humane Nature could not stand un­der the Wrath of God, Infinite Ju­stice required Divine Merits; he that could give unto God the full [Page 57]Honour due unto his Name, must per­form Obedience beyond the Impo­tency of Lapsed Creatures; he that undertakes to Satisfie for the Sins of others, must Himself be without Sin, and also Offer a Sacrifice truly Pro­pitiatory. He that recovers for others the Lost Favour of God, must be one that never did Displease Him: He that can Remove Natural (and to Humane Power) Invincible Ignorance must be the fountain of Knowledge: he that can reform unruly Wills must be the God of Spirits, and he that can open the Kingdom of Heaven which Sin had shut, must find out a new and a living way to it. But all this, Jesus Christ the Son of the Vir­gin Mary, did, and much more, in order to redeem us; he must be there­fore God.

Man cannot Redeem his Brother Psal. 49.7., nor make an Atonement for him, no though he should live long, viz. in God's Service, and to his Glory; man cannot find a Ransom to give to God which he will accept of; the Reason [Page 58]follows † v. 8., For the Redemption of their Soul is Precious, or as it is in another Translation, It cost more to redeem it; God required more than Man could give, so that Man must let the re­deeming of his Brother's Soul alone for ever.

Man become guilty of the breach of God's Holy Law, and consequent­ly subject to the Penalty, Eternal Condemnation, it was impossible (upon the account of God's Justice) he should be restor'd, i. e. acquitted, received into God's Grace here, and Glory hereafter, unless a Righteous­ness were found sufficient to satisfie that Law, as well in respect of the Obedience required by it, as the Punishment justly due upon the Vio­lation of it. The reason of this is plain, in that the Law was part of God's Will, and must therefore have its Effect, that is to say, Man must either punctually observe it, or suffer for the contempt of it; otherwise, God must depart from his Nature, and leave his Justice unsatisfied, which [Page 59]were Blasphemy to suppose Mat. 5.18., now no Creature (Man being fallen from his Integrity) was in a capacity for either of these; and had Man sought for help to the Angels, he had been de­ceiv'd, seeing that they were charge­able with Folly Job 4.18.; and for the suffer­ing part, if their Love could have engag'd them to the undertaking, (which is not Rational to conjecture) yet having a nearer access to, and a more intuitive Knowledge of God, than▪ Man was capable of; they could not but have clearer Apprehen­sions of the fierceness of his Wrath, than to expose themselves to the bear­ing of it; and if (which is too great a Peradventure) their Love could have surmounted their Fear, yet their Imbecillity would have sunk under the Burthen. But we will go farther: ad­mit they could have sustained it, yet the Dignity of their Persons be­ing no way proportionable to the Honour of the offended Deity, this would have occasion'd their Suffer­ings to fall short of their necessary [Page 60]Merit, and so the Redemption by them hoped for, must have been im­perfect and of no sufficient Validity.

We are told farther Heb. 10.4. That it is im­possible the Blood of Bulls and Goats should take away sins, should by any Virtue inherent in them Expiate or Atone for sins; these were but Ty­pical; nor can the blood of one Man, though never so Righteous, have sa­tisfied for the sins of others; because there could not be in his performances or sufferings a sufficient Merit. He must be God therefore as well as Man, that there may be found an in­finite Value in all things done by him, as a Redeemer.

We can never be assured that our Reconciliation is perfected, that a compleat Reparation is made to the Honour and Justice of God, except we are assured that the person who undertook this, be of the same infi­nite Dignity as the offended; for weak Causes can produce but weak Effects. So that if our Redemption did not proceed from an infinite [Page 61]Power, it would be imperfect and uncertain.

Therefore are we Taught that our Souls are Redeemed 1 Pet. 1.19., With the pre­cious Blood of Christ, as of a Lamb without Blemish and without Spot.

We might collect a farther Justifi­cation of the Deity of Jesus Christ, the Son of the Virgin Mary from his Omniscience.

It is proper to God only to know all things. Yet it is apparent, that the Holy Jesus knew all things Past, Present, and Future, without the help of Discourse or Reasoning, they were all present to him. David ascribes to God as an Excellency of his Nature, that he knew his Thoughts, the Ideas and Reasonings that skulked in the most secret Recesses of his Mind Psal. 139.2.; Thou knowest my thoughts afar off, e­ven before I know them my self, and how often did our Saviour reprove the malicious Thoughts of the Scribes and Pharisees, thereby manif sting that he made the Heart, seeing he was so privy to it.

[Page 62] It was an impertinent Question which the Jews put forth Joh. 7.15., They marvelled, saying, How knoweth this Man letters, having never Learned? i. e. How does he thus understand the Law and the Prophets, whenas we know he never was brought up in the School of the Prophets? This I say, was very ridiculous in them, when they were daily sensible as is Recorded Luk. 6.8., That he knew their Thoughts; he could tax them with their evil Conceptions not yet brought forth in Words Mat. 9.4., Wherefore think ye evil in your Hearts? He that did un­derstand what was conspir'd in the secret Cabinet of their Hearts, could be no stranger to what was open and legible in the Books of their Law.

For our full satisfaction of the Son of the Virgin Mary's Omniscience, let us hearken to the Samaritan Wo­man Joh. 4.29.: Come, see a Man that told me all things that ever I did: Is not this the Christ? He hath discovered those things, that it is not to be imagined how he should know them; I had [Page 63]thought my Heart had been deeper than the Well, but yet he whom I concluded uncapable to come at Wa­ter, because he wanted a Bucket to draw with, hath fetched up from the bottom of my Heart things that have been long kept Secret, things that have been hid from others by Fear and Care, and from my Self, by the forgetfullness of many Years. What can he be less than God, to whose Eyes all things are so open and naked? Heb. 4.13. If any judge the foreci­ted instance not satisfactory to the point before us, let them consult Jo. 21.17. Lord thou knowest all things, &c. This Jesus not only heard what Men were speaking, but saw also what they were thinking.

If we reflect upon his Nativity, such was the Mystery of his Incarna­tion, a Virgin to become a Mother; such the Majesty and Attendance as gave ample Testimony of his Deity; St. John dances in the Womb, a new Star arises in the East, three great Kings (led as may be supposed by [Page 64] Balaam's Prophecy Num. 24.17.) undertake a tedious Journey to pay their Homage to the King of Glory become incar­nate, a Choire of Angels usher'd in this King of Israel with their Heaven­ly Anthem.

What shall we say? The very O­racles (that is Images) wherein the Devils acted, and impos'd upon Men, did attest at this Nativity; that Na­ture had brought forth a King, and having thus Declar'd, they submitted to his Sceptre; for whereas formerly they received Worship and Adorati­on, they now prostrate themselves e­ven to a breaking in pieces.

We read likewise that Augustus Cae­sar having first presented his Sacrifice, enquired of the Oracle who should succeed him in the Empire; as if this had been too difficult, or rather be­cause the Resolution must produce his own shame; the Devil refused all an­swer till after a second Sacrifice, and then did Declare.

The New-born Hebrew Infant, who is God, far transcending all other Gods, hath Commanded me to with­draw, and to retire to my desolate Mansions of Darkness. Seeing there­fore I must obey, give your self no farther trouble to frequent my Al­tars, for you will always hencefor­wards find here a profound silence.

Hereupon, Augustus Erected an Altar, bearing this Inscription,

Ara Primogeniti Dei;

The Altar of the First Begotten Son of God.

[Page 66] Farther, St. Paul speaking of Jesus Christ Rom. 1.4., averrs, That he was decla­red to be the Son of God with Power; the Powerful, or Mighty Works which he did, throughout the Course of his Life, were Demonstrations, that he was the Son of God, because no other could do such things.

The Case may thus be stated, No Ordinary or Natural Means could possibly induce that Faith among Men, That Jesus Christ, the Son of the Virgin Mary, was the Son of God; but seeing this Faith was necessary, in order to the obtaining Eternal Life, therefore was he pleased to doe many things beyond the reach of Natural Power.

His own Discourse imports as much, Joh. 11.4. where he Interprets the occasion of Working a Miracle, to be an happy opportunity of Manifesting Himself to be the Son of God; for, saith he, This Sickness is not unto Death, but for the Glory of God, that the Son of God may be glorified thereby. All his Mi­racles did publish the same Truth; [Page 67]I shall Instance at present but in Two.

The Winds raging, and the Sea roaring, and both being deaf to Hu­mane Commands, or Entreaties, did readily submit to His Authority, Matth. 14.33. up­on his Speaking of a Word they were husht into a Calm: What could the Spectators hereupon conclude, other than of a Truth, thou art the Son of God? Humane Flesh cannot possibly so conceal thy Deity, but that these Admirable Effects of thy Power will more discover it.

Nay, the Devils themselves paid such Ready Obedience, as did declare the sufficiency of his Authority; they disputed not the Case, nor would they try their Power and Strength, but fore-seeing they were to be dis­possessed, Mark 5.7. I Adjure thee (saith one, in behalf of the rest) that thou Tor­ment me not: [...], not to send him to his Prison, to his place of Pu­nishment and Restraint, where he was to be kept Close and Tormented. What could be a plainer Proof of his [Page 68]Deity, than the Acknowledgment of those Infernal Spirits, how that they were wholly at his Disposal? It is evident, that having formerly felt the Effects of his Irresistable Power, when they were turned out of Heaven, they dreaded, by the least Act of Disobe­dience, to Provoke him, least he drave them to their Torment before the Time.

With Instances of like nature the Holy Writ is so plentifully stor'd, that the Reader will not take it discourte­ously to be referr'd thither, especially when he will there find, the Jews Ac­knowledging, the Gentiles Admiring, the Apostles Proclaiming, the Evan­gelists Recording, and Multitudes of­fering to Seal with their Blood the Truth of the Doctrine and Miracles, which were Ample Demonstrations of the Deity of Jesus Christ the Son of the Virgin Mary.

Lastly, For farther Proof of the same Assertion, we Appeal unto ano­ther Trinity of Witnesses, viz. God the [Page 69]Father, God the Holy Ghost, and the Sacred Scriptures.

I. We Appeal to God the Father.

If Two or Three Creditable Per­sons Affirm a Thing, the Wisdom of Men has Subscribed to such an Affir­mation, as a Rational and Warranta­ble Ground for Belief: Hence the A­postle Argues, 1 John 5.9. If we Receive the Witness of Men, the Witness of God is greater, i. e. ought to be received with greater Deference and Venera­tion: Ver. 11. We have the Testimony, this is the Record, that God hath given to us Eternal Life, and this Life is in his Son. The direct way to Acquire this Life, is Rightly to Believe in him, as the Son of God Ver. 10.; The Reason is given, why we ought not to Fear, Doubt, or Waver in this Fundamental Arti­cle; because we cannot doubt, in this Case, but with manifest Injury offer­ed to the Truth of God; for, we must make him a Liar, because God hath given this Testimony of his Son: And the same Apostle says, [Page 70] 1 John 2.22. They are Liars that deny Jesus to be the Christ; and not onely Liars, but Antichrists, for they deny both the Father and the Son; they deny the Son directly, and the Father by con­sequence, because he hath Testified of the Son: So that a Man cannot de­part from, or deny this Article of Faith, That Jesus Christ, the Son of the Virgin Mary, is the Son of God, without becoming a Liar and an An­tichrist.

At the Baptizing the Son of the Virgin Mary in the River Jordan, God the Father did openly declare this Truth, Matth. 3.17. Loe a Voice from Heaven, saying, This is my beloved Son, in whom I am well pleased: The Time at which, the Place from which this Voice came, and the Substance of the Voice, are all manifest Declarati­ons, that he that was then Baptized, was no other than the Son of God.

Again, when our Saviour conde­scended to give to his Disciples a more Convincing Testimony of his Deity, he blessed their Eyes with a Glimpse [Page 71]of his Glory Mat. 17.2., and for their farther Confirmation, that they were under no Delusion, nor were encouraged to greater hopes than what should in time be accomplished, beside the ex­traordinary Majesty of his Face, the Heavenly Fulgure and Lustre of his Raiment, the Tendance and Ministry of Moses and Elias, they have from God's Mouth, Vers. 5. This is my beloved Son. in whom I am well pleased.

The Apostle Illustrates this whole matter 2 Pet. 1.17., For he received from God the Father, Honour and Glory, when there came such a Voice from the Excellent Glory, This is my beloved Son, in whom I am well pleased: If we consult the Verses preceding, we shall find the Reason why the Apostle urged this so strongly, viz. least af­ter his departure (which he looked for every day) the Deity of Christ, and the Redemption wrought by him might be forgotten or disbelieved, as the Gnosticks were busie it should; he therefore, by way of Prevention, delivers this Testimony of God the [Page 72]Father, in the behalf of Jesus Christ his Son our Lord; and assures them, that he was an Eye-witness of the Majesty of Christ at his Transfigurati­on Vers. 16., and also an Ear-witness of the Voice from Heaven, Vers. 18. We heard it when we were with him in the Holy Mount.

Moreover, that the Tragedy of his approaching Death might not startle their Faith in this Article, a little be­fore his Passion, while our Lord was Discoursing of it, John 12.28. There came a Voice from Heaven, Attesting, He was heard in what he desired; for, the Voice said, I have both glorified my Name, and will glorifie it again; (this was the Subject of our Saviour's Prayer) I have glorified the Name of my Truth and Mercy to Mankind, in sending my Son into the World, according to my Purpose and Pro­mise, and I will also now Glorifie the Name of my Wisdom, Mercy and Ju­stice, in exacting and taking of that my Son, the Punishment due unto the Sins of Believers. Our Saviour's [Page 73]Words justifie this exposition v. 30., for he told the Disciples and the rest of the Spectators, This Voice came not because of me, but for your sakes; I needed neither satisfying nor remind­ing me who I am, or what I am to do, my Father's gracious intent in this Voice was your good, it was merely for your sakes, in compassion to your hard heartedness that you might believe; you were not willing to believe me telling you that the Father and I were one, but now you cannot refuse believing, seeing he speaketh the same thing from Heaven.

God the Father did also testifie this Truth at the Ascension of his Son Heb. 1.6., And again, when he bringeth in the first begotten into the World, he saith, let all the Angels of God worship him. If you look to the end of the v. 3., you may know the particular date of this Command; When he had by himself purged our sins, he sat down on the right hand of the Majesty on High, and then the Father said, Let all the Angels of God worship him.

[Page 74] The same is also declared by St. Paul Phil. 2.9, 10., How that God the Father had highly exalted his Son Jesus Christ, and had given him a Name above every Name, that at the Name of Jesus, e­very Knee should bow, of things in Hea­ven, and things in the Earth, and things under the Earth.

II. We pass on to the Testimony of the Holy Ghost.

The Spirit of God which is called the Spirit of Truth, because it is im­possible he should bear false Witness, testified the Deity of Jesus Christ the Son of the Virgin Mary at his Con­ception Luke 1.35.; The Holy Ghost shall come upon thee, and the power of the Highest shall over-shadow thee; therefore also that holy thing that shall be Born of thee, shall be called the Son of God: The stress of which Words lies upon the Illative therefore, and the Sence may be thus taken; That the Son of God was designed to be Born of a Woman, because the Holy Ghost shall over-shadow her; the Blessed Spirit was concerned to prepare that Nature [Page 75]after an extraordinary manner, which the God-head was determined to as­sume; and seeing the Holy God was pleased to dwell in Flesh, the Holy Ghost must prepare and form that Flesh.

Again: At his Baptism, the Holy Ghost testified the Deity of Jesus Christ the Son of the Virgin Mary, for he Descended upon him Mat. 3.16. as a Dove, not in the shape or form of a Dove, saith the learned Dr. Hammond on the place; but he lighted upon him as Doves use to light, who hover over, and over-shadow the place first, which they intend to light upon.

At this Baptism of our Saviour, there was Concilium Augustissimum, a most Majestical meeting of the Tri­nity; God the Father spake from Hea­ven, challenging and owning him whom John Baptized for his Son, God the Holy Ghost descended in a bodily appearance, God the Son was there clad in humane Nature, and being in the form of a Servant, he submitted himself to the fulfilling of all Righte­ousness.

[Page 76] Again the Holy Ghost particularly declared this Truth to Simeon Luke 2.26, 27., It was revealed to him by the Holy Ghost, that he should not see Death, before he had seen the Lords Christ, and that this Son of the Virgin Mary was he, Si­meon was informed by the same Holy Spirit, as may be collected from his Action and Profession *; v. 28, 29, 30. For he then in the Temple took this Son of the Virgin Mary up in his Arms and Bles­sed God, saying, Lord, now lettest thou thy Servant depart in Peace according to thy word, (i. e. promise by the Ho­ly Ghost) for mine Eyes have seen thy Salvation; the Person in whom Sal­vation is appointed.

This very Descent of the Holy Ghost upon our Saviour at his Bap­tism, is called by St. Paul 1 Cor. 2.4. [...], The Demonstration of the Spirit, a Testimony given by God from Heaven, intimating and con­firming the Verity of Christ's God-head, a Demonstration, for the Holy Ghost then Demonstrated to John and others, that he who was then Bapti­zed was the Son of God.

[Page 77] I might have argued the Testimo­ny of the Holy Ghost from the Pro­phecies of the Old Testament; for as saith the Apostle 2 Pet. 1.21., The Prophecies came not by the Will of Man, (Men undertook not this office of their own Heads, nor did they deliver their own fancies and perswasions for Prophe­cies) But Holy Men of God spake as they were moved by the Holy Ghost, as they were inspired and instructed by the Holy Spirit of God; therefore they that deny the Deity of Jesus Christ, would do well to take heed unto the sure word of Prophecy, gi­ven by the Spirit of God, and there they will find most ample Declarati­ons, that he who should be Born of the Virgin Mary, was God as well as Man.

The gift of the Holy Ghost was the effect of Christ's promise, the Time and Place of his coming was expresly assign'd by Christ Luke 24.49., Tarry ye at Jerusalem till ye be endued with power from on High. John Baptized his Disciples with Water but, Acts 1.4, 5., Christ [Page 78]promised to Baptize his Disciples with the Holy Ghost, and commanded them not to depart from Jerusalem, but there to wait for the completion of the promise; and accordingly in the place, and at the time, we find the Holy Ghost was plentifully poured forth upon them †. Acts 2.1, 2, 3. When the day of Pentecost was fully come, the Apostles were all with one accord in one place, viz. in an upper Room of the Tem­ple, where they constantly perform­ed their Devotions, and they were all filled with the Holy Ghost.

Farther, the Holy Ghost did Testi­fie the Deity of Jesus Christ, because of the ends and purposes of his com­ing; which our Saviour expresses to be two.

1. He was to glorifie Christ Joh. 16.14., He shall glorifie me, for he shall receive of mine, and shew it unto you; whether he instructs, whether he comforts you, in all he shall accord with me, and thereby it will be manifest that I came from God.

[Page 79] 2. He was to reprove the World Joh. 16.8.: [...], as the learned Dr. Hammond observes, is to act the part of an Ad­vocate, to convince the Accuser, and maintain a Cause against all Gain-say­ers; inexcusabiles penitus demonstrabit, arguet evidentibus Argumentis, & pro­bationibus docebit, ita ut tergiversari non possit. The Holy Ghost was to plead and justifie the cause of Christ in three particular Acts.

I. He was to convince the World of their Sin of Ʋnbelief v. 9.. His descent was an Argument of Christ's Deity; what could they farther object against his being God, when now their Eyes beheld the Effusion of the Holy Ghost? The various Operations of this Spirit of Grace, were so many proofs of the Deity of Christ.

II. He was to plead the cause of Christ and to convince the World, as to the point of his Righteousness v. 10., He shall reprove the World of Righte­ousness, because, I go to my Father. The Spirit of Grace descending from a­bove shall testifie my Ascension, whereby [Page 80]by it will be manifest that I am God, and that there was no Unrighteous­ness in me, as they Blasphemously reported.

III. He was to plead the Cause of Christ and to reprove the World of Judgment v. 11., Because the Prince of this World is judged; not only that the Spirit of Grace sent by me shall ma­nifest that he that Reigned in the hearts of the Children of Disobedi­ence, and excited them to Betray, Condemn, and Crucifie me, was the Spirit of Errour, and the Enemy of their Salvation; but also this Spirit assisting my Disciples to work Won­ders and Signs in my Name, as cu­ring Diseases, and casting out De­vils, shall thereby judge, over-power, and conquer the Prince of this World.

III. The Scriptures also Testifie that Jesus Christ the Son of the Virgin Mary was God.

We are commanded to search the Scriptures, to look into them careful­ly, with an earnest desire and endea­vour to find out the meaning thereof. [Page 81]Whereupon St. Chrysostom's Exhorta­tion was, Audite saeculares, comparate vobis Biblia; but Bibles now are of little more estimation than old Alma­nacks; if a matter of doubt arises, we do sometimes, but very rarely con­sult them; our Hands delight not in handling the Word of Life, whereas they are too busie with Romances, and Play-books, with Folly and Ribaldry; and I fear this is not altogether the ef­fect of Sloath, Vanity or Laziness in the Laity, but occasioned by an odd Fashion crept up of late among such, whose lips should preserve Knowledge, the only care and study now, being that publick Discourses be well larded (if not to Nauseousness) with flowers of Rhetorick; Terms of Philosophy, Tropes and Figures to Tickle itching Ears are plenty, but Quotations of Scripture so thin and sparing, that sometimes in an hour's Discourse, not one place of Scripture is to be found besides the Text; this makes some conclude it a trouble to carry their Bibles with them, seeing the spirit of [Page 82] [...] [Page 83] [...] [Page 80] [...] [Page 81] [...] [Page 82]the Prophets will not come to this Touch-stone, and by degrees they ar­rive to the Opinion that they are as useless at Home as at Church. I shall here presume to declare a true obser­vation, that when Scripture was used as a Principal part of the Sermon, the Instruction sank deeper into Mens hearts, and Piety and Holiness was much more visible in Mens Conversa­tions. I might add, many Pernicious and Blasphemous Principles had yet lain in Darkness, or at least had not been vented in Publick, had not care been first taken to leave off the Light.

We are charged to search the Scriptures Joh. 1.49., because, they testifie of Christ We cannot turn over the Bible, but the Majesty of Christ will appear; he is as well the matter as the Au­thor; and if you will hearken to their Testimony, you shall hear them de­clare, that Jesus Christ the Son of the Virgin Mary is God.

Take heed therefore unto your selves, Acts 20.28. and to all the Flock over which the Holy Ghost hath made you Over­seers, [Page 83]to feed the Church of God, which he hath purchased with his Blood; to any considering person two things here offer themselves.

1. He that purchased the Church was God, the Church of God which He hath purchased, i. e. God.

2. That this God was Jesus Christ, because it is said, he purchased the Church with his Blood, neither the Father nor the Holy Ghost having a­ny Blood, but Jesus Christ as he as­sumed Humane Nature; so that Jesus Christ the Son of the Virgin Mary, was the God that purchased the Church with his Blood; read likewise 1 Pet. 1.18, 19. Rom. 9.5. Christ is called, God blessed for ever. Amen.

Great is the mystery of Godliness: 1 Tim. 3.16. God was manifest in the Flesh, justifi­ed in the Spirit, seen of Angels, preach­ed nto the Gentiles, believed on in the World, received up into Glory. Now it is manifest, this Scripture sets forth him to be God, of whom all these things were verified; and it is also manifestly set down in the Scriptures, [Page 84]that all these were true of Jesus Christ; he was found in the form of a Ser­vant, he took our Nature upon him, he was justified by the Spirit of God to be the Messias, he was preached unto the Gentiles as the true and only Saviour, by Faith in whose Name they might receive Salvation; he was believed on in the World; while he was in the World, his Disciples and some others believed him to be the Son of God; he was received up into Glory, he openly in the sight of many Witnesses ascended up into Hea­ven; wherefore he that was thus ma­nifest in the Flesh, justified by the Spirit, preached unto the Gentiles, believed on in the World, and receiv­ed up into Glory was God, and this is the great Mystery of Godliness or of the Christian Religion.

The Scriptures Testifie that Jesus Christ the Son of the Virgin Mary was God, in that both the Prophecies Recorded in the Old, and the per­formances in the New exactly accord and centre in Christ.

[Page 85] Adam, that had the first Promise was told, it should be in the Humane Na­ture that the Son of God should ap­pear to redeem the World, Gen. 3.15. The seed of the Woman shall break the Serpents Head.

Abraham was inform'd that he should be of his Posterity, Gen. 12.3. In thee shall all the Families of the Earth be Blessed.

Jacob had a Revelation of his Tribe, Gen. 49.8. Judah, thou art he whom thy Brethren shall praise.

David was told that he should be particularly of his Family, 2 Sam. 7.12. And when thy days shall be fulfilled, I will set up thy Seed after thee, which shall proceed out of thy Bowels, and I will e­stablish his Kingdom.

Isaiah received a Message from God, that this Son of God should be born of a Virgin, Isa. 7.14. A Virgin shall con­ceive.

Micah had notice of the place of his Nativity, Micah 5.2. * But thou Bethlehem Ephratah, though thou be litle among the thousands of Judah, yet out of thee shall [Page 86]he come forth unto me, that is to be Ru­ler in Israel: All these Prophecies were exactly accomplished in the per­son of Jesus Christ the Son of the Virgin Mary.

Was it said the Seed of the Wo­man? This was punctually perform'd in the strictest Sence, Mat. 1.18. The Birth of Jesus Christ was on this wise, when as his Mother Mary was espoused to Joseph (before they came together) she was found with Child of the Holy Ghost. Was he to be of Abraham's Posterity? it is accordingly Recorded Mat. 1.1., The Book of the Generation of Jesus Christ the Son of David, the Son of Abraham. To this purpose the Apostle Argues Gal. 3.29., They that are Christs, viz. true Believers, are Abraham's seed; being one in Christ they must be so accounted, in that he was so. Was he to be of the Tribe of Judah? So saith the Scripture he was Heb. 7.14., It is evident our Lord sprang out of Judah. Was he to be of the Fa­mily of David? This was so manifestly true of the Son of the Virgin Mary, that even the Blind saw it. Hear [Page 87]them Mat. 9.27., Thou Son of David, have Mer­cy on us. Was he to be born of a Virgin? You heard it proved Mat. 1.18.. Was he to be born in Bethlehem? So testi­fie the Scriptures he was Mat. 2.1., Jesus was born in Bethlehem of Judaea, in the days of Herod the King.

Again: The Scriptures Testifie, that Jesus Christ the Son of the Vir­gin Mary was God, because to that very end, they had their being Joh. 20.31.; These things are Written (not only what I have wrote, but what Mat­thew, Mark and Luke have Wrote al­so) that you might believe Jesus is the Son of God, and that believing you might have life through his Name; they must therefore necessarily testi­fie sufficiently of him, what they were intended to induce us to believe of him; viz. that he is God.

There want not plenty of other Arguments to evince the Deity of Jesus Christ; As, that we are Com­manded to be Baptized in his Name, and Baptism ought not to be Ad­ministred in the Name of any Crea­ture: [Page 88]We are also Commanded to Believe in his Name, and it were bootless to Believe in any Name but the Name of God: We are called Christians from him, and it cannot be thought that the Church of God hath so far degenerated, as to lay down the Name of God, and submit to be called by the Name of a Crea­ture: We might have Argued, that Divine Honour, Praise and Glory, are Ascribed to him: We have that Knowledge, that God hath declared himself Jealous of his Honour, and he hath said expresly, Isai. 42.8. He would not give his Honour to another. Nay, we have known his Jealousie burn like Fire against such as have presumed upon his Glory; for this cause the Angels were thrust out of Heaven Isai. 14.12, 13, 14, 15.; Herod, Alexander, Caligula, and Domi­tian, have paid dearly for their Usur­pation in this Kind.

Ascribing Glory and Honour, was by the Jews allowed an Acknowledg­ment of the Deity. When-ever the Priest in she Sanctuary made Menti­on [Page 89]of the Name of God, the People used some Forms of Blessing, or Prai­sing God. This may be gathered from Deut. 32.3., where Moses said, Because I will publish the Name of the Lord, As­cribe ye Greatness unto our God: In this cafe we shall find the like Glory Ascribed to the Son of the Virgin Mary, Matt. 21.9. Hosanna to the Son of David. The Jews were ordered to observe the Feast of Tabernacles, which, as Expo­sitors agree, not onely▪ remembred them of their Dwelling in Tents, but did also Prefigure God's pitching his Tabernacle in our Flesh: At this Feast, when-ever any. Name, or Ti­tle of God was recited by the Priest, the People Repeated Hosanna, which signified, Save us we beseech thee. St. Jerom was of opinion, That much about the time of Christ's In­carnation, the Jews were wont often to Read the Hundred and Eighteenth Psalm, which they Interpreted of Christ; in the Twenty fifth Verse whereof, this word Hosanna is found; this was frequently Sung in their Sy­nagogues; [Page 90]and the Jews being at this time big with Expectation of the Messiah, met him Riding to Jerusalem, and Saluted him with Hosanna, the very word they used to Salute the Majesty of God on their Feast of Ta­bernacles, a Type of Christ's Incarna­tion; so that by this Salutation, at this Time, they cannot be thought to have meant any other, than an owning, That GOD was come a­mong them. To Justifie this Opini­on, I have Two Reasons;

• 1. Because in the latter part of the Verse, viz.
  Matt. 21.9.
  it is said, Hosanna in the Highest.
• 2. Because we Read,
  Luk. 19.40.
  That if they should have held their peace, and have forborn to Ascribe this Honour and Glory to Christ, the Stones out of the Wall would have done it: So that if Men had been obstinate, and would not have Acknowledged him as God their Redeemer, the Stones would have Glorified him as God their Crea­tor.

[Page 91] The Christian Church hath continu­ed even to our days Two Representa­tions of the Deity of Christ, which the Prince of Darkness hath laboured to get decry'd, as too Superstitious and Ceremonious, onely that they grow­ing out of Request, he might gradu­ally obliterate the Sense and Belief of the Deity of the Holy Jesus; the one of these is Bowing at the Name of Je­sus, and the other is the Eulogy given unto him, when-ever his Gospel is Read in the Church, saying, when the Gospel is named, GLORY BE TO THEE, O LORD; and when it is ended, THANKS BE GI­VEN TO THEE O LORD FOR THIS GOSPEL: I re­ferr it to modest men to Judge, whe­ther laying aside the use of these, be not a Departing from one kind of Evidence of the Deity of Christ.

I might have added, that in the end, as also in other places of the E­pistles, Writ to the Church of God, by the Apostles, Christ is Prayed to as God; for God the Father is Sup­plicated [Page 92]for Love, Jesus Christ for Grace, and the Holy Ghost for the Communication of his Gifts. 2 Cor. 13.13. The Grace of our Lord Jesus Christ, and the Love of God, and the Communion of the Holy Ghost be with you all, Amen.

Gal. 1.3. Grace be to you, and peace from God the Father, and from our Lord Jesus Christ.

But next to Plainness, my great Care hath been Brevity, as much as so weighty a Point will admit of.

Having thus Vindicated the Deity of Jesus Christ, and from the Names given him, from the Properties of the Deity Attributed to him, that is to say, from his Infinite Power, Wisdom, & c. visible in the Great Works of Crea­tion and Redemption, as also from the Testimony of God the Father, God the Holy Ghost, and from the holy Scriptures, proved, that Jesus Christ, the Son of the Virgin Mary, was, and is, True and Perfect God:

Now permit me to speak unto you in the words of St. Peter, 2 Pet. 1.16. I have [Page 93]not followed cunningly devised Fables, nor have I offered you any other Ar­guments or Proofs than what are Proper, and tend naturally to evince this Article of our Faith; I have, in the whole management of them, follow­ed the plainest method, hoping, that in so doing, I have spoke to your Un­derstanding; if I have shewn any zeal, or warmth, it is upon the ac­count that I take it for granted, could the Wit of Men, or Malice of Devils overthrow this Foundation, it could not be long before the Gates of Hell would prevail against the Church of Christ; And now, blessed be the God and Fa­ther of our Lord Jesus Christ, who, by making known to us, that Jesus Christ, the Son of the Virgin Mary was also the Eternal Son of God, hath Taught us,

First, That we Christians of the Gentiles, as it is Written, Ephes. 2.19.20. Are no more Strangers or Foreigners, but Fellow-Citizens with the Saints, and of the Houshold of God, and are built upon the Foundation of the Apostles and Prophets, Jesus Christ himself being [Page 94]the Chief Corner-stone; so that he that ever was, still is the Head of the Church, viz. Jesus Christ, God blessed for evermore.

I find our Saviour declaring. Matth. 16.18. Thou art Peter, and upon this Rock will I build my Church: Thou art Peter, I so Surnamed thee Mark 3.16., and as thy Name imports, so thou art, viz. a Living Stone in my Spiritual Temple; upon this Rock, this Confession of me to be the Son of the Living God Matt. 16.16., I will build my Church: The word Rock I take here to be mentioned Allegori­cally, onely alluding to that Memora­ble Rock in the Wilderness; and thus taken, it signifies, that as that Rock then Refreshed the Israelites in the Parch­ed and Barren Wilderness; so now, the Knowledge and Confession of my Deity shall be as Refreshing, Com­fortable, and Satisfactory to all Be­lievers, to allay the heat and burning of their Guilt, to quench the fire of Divine Wrath and Vengeance, as were the Streams that issued out of that Rock, to cool your Forefathers [Page 95]Thirst, and to satisfie their Appe­tites. It were certainly a great mi­stake, with the Church of Rome, to take such notice of the Affinity of words, as to Interpret Peter and the Rock to be the same thing, as if Christ had here Promised to Build his Church upon Peter, or were weary of his Spouse, and did now intend to give her a Bill of Divorce, and leave her to another; this must be the conse­quence of that Interpretation which our Adversaries so highly favour; and before we can consent to it, we must Contend with Two such Difficulties as I judge Unconquerable.

I. If we say that Christ Promised to build his Church upon Peter, How shall we answer that of the Apostle 1 Cor. 3.11., Other Foundation can no Man lay, than that which is laid, which is Jesus Christ; yet not him, but Peter, say the Ro­manists; but let these wise Master-Builders know, that the Stone they refuse is Realy and Rightfully the Head-stone in the Corner, and so dan­gerous is it here to stumble, that he [Page 96]that falleth on this Stone, that ma­keth this a Rock of Offence, that doubteth and will not admit Christ to be the Head of the Church shall be broken, shall be wounded in his Soul, but on whomsoever it shall fall, viz. such as through Pride or Contuma­cy shall strive to shake, or pull this Stone out of its place, it shall grind them to Powder, divine Vengeance shall dash them into a thousand pieces.

How will they who expound these Words (Ʋpon this Rock) of Peter and not of Christ, or that Confession made of him by Peter, get over the clause of that Verse, where it is said, The Gates of Hell shall not prevail a­gainst it, viz. the Church built on this Rock, i. e. neither the Power, nor Policy of Hell, should prevail against it; yet it is visible that against Peter the Gates of Hell greatly prevailed: Then how must the Church totter and shake, when, according to them, this famous Rock on which it was built did so tremble and reel.

[Page 97] But, to put an end to this Contro­versie; we have a sure Rule, to which all Christians do well to have regard Eph. 1.22.; God, the Father of Glory hath given his Son Jesus Christ to be Head over all things to the Church: Which words do abundantly condemn the Impu­dence of such as presume upon a Power to order things in the Church, contrary to the Revealed Will of the Head thereof.

On the other hand, seeing the Son of God is Head of the Church, how Blame­worthy, nay, how Audacious and In­excusable are they, who spurn against, and deny any of his Ordinances? I mean such, whose Froward Zeal hath Exploded the Lord's Prayer as a Form Obsolete, and have laid aside the Sa­craments as useless, which the Head of the Church Instituted as General­ly Necessary for Salvation: Seeing Jesus Christ is Head of the Church, it is a Riddle to me whence Men derive their Power of Altering, Adding to, or Diminishing from what he hath Ordained.

[Page 98] Having now so Sure, and Sufficient a Foundation, our Main Care must be what we Build upon it: We are told, 1 Cor. 3.12. if we Build Wood, Hay, or Stubble; that is, Wooden, and Hetero­dox Opinions, the Trash of Philoso­phical Notions, or, the Dry Stubble of Humane Inventions and Fansies, these will not abide the Trial; but if we Build thereon Gold, Silver, or Preci­ous Stones; Solid, Clear, and Orna­mental Truths, such as may Direct, Justifie, and Adorn our Conversati­ons, these will Abide; therefore I shall accordingly Rear this Truth up­on this Foundation.

II. Is Jesus Christ the Son of God? And is this Son Head of the Church? then, (as saith the Apostle Phil. 2.11.) Let every Tongue Confess that Jesus Christ is Lord, to the Glory of God the Fa­ther.

Let all the Nations and Kindreds of the Earth Acknowledge his Doctrine to be the Onely Word of Life, and that he that Brought it, was Rightly Jesus a Saviour: Let every Soul Bend [Page 99]the Knee, and Submit to his Commands, as being the Commands of the Lord of Lords; Let this Acknowledgment and Confession be made, this Obedi­ence and Homage tendred to the Glory of God the Father; for, by his Order and Decree, this Eternal Son of God, became, in Fullness of time, the Son of Man: Now therefore, tho there be some who would Pervert, and Change the Gospel of Christ, yet if an Angel from Heaven should Preach any other Gospel unto you, than that Jesus Christ, the Eternal Son of God, is the Head of the Church; Let such Person be Accursed: Look upon him as one Excommunicate, and with whom consequently none ought to have any Commerce in Sacred Matters.

The Heathens had a Saying, Mu­tus sit oportet, qui non laudârit Her­culem; He deserves not to Speak, who cannot find something to say in the Praise of Hercules: Shall not Christians be thought worthy to lose their Tongues, if they cleave to the Roof of their Mouths, and refuse to [Page 100]sound forth the Noble Praise of the Blessed Son of God, our Great Saviour and Redeemer? How should our Tongues be Talking of his Praise all the day long? It would extreamly well become Christians to be telling one the other, What wonderful things this Blessed Jesus hath done for them; I do not mean in the General Works of Creation and Redemption onely, but his particular Favours also, the Peace, the Joy, the Resolution, the Strength, the Grace, they daily re­ceive from Communion with him. It can be no other than a Splendid Entertainment to the Piously Affect­ed (for they have Meat to eat that the World knows not of) to recount, how sweetly they were at first Translated from the Power of Satan, into the Kingdom of the Son of God; to tell, how often and long this Blessed Son of God stood and Knocked, by his Word, Ministers, and Spirit, at the door of their hearts, before he ob­tain'd Audience; to declare, how he put his finger into the hole, and lifted [Page 101]up the latch, i. e. took care to put back all Obstructions and Impedi­ments with which the Devil, the World, and the Flesh had bolted up our hearts; how pleasant would be the Repetition of those Passionate Per­swasions, and Loving Promises, which the Son of God used, notwithstand­ing the Unkindness he found; how he shed abroad in their Hearts his Gracious Influences, till at last, by the Assiduity of his Courtship, the Un­weariedness of his Patience, and the Fervour of his Love, he overcame their Folly and Perverseness.

If the Shepherd not onely looks with pleasure on the Lamb he wrench­ed from the Jaws of the hungry Wolf, but also believes the Relation of that Exploit acceptable to every Mild and Gentle Disposition; Why should not Christians believe it as grateful to Communicate among themselves, how often, and by what ways, this Great Shepherd, the Son of God, hath delivered them his Sheep from the Paws of that Cruel [Page 102]Lion, who daily surrounded the Fold in expectation of his Prey? What can be more Joyful, than for one Christian affectionately to relate to another, in what Combats with the Flesh, what Bickerings with the World, and in what Buffetings of Sa­tan, they have been Supported, Re­lieved, and Comforted by this Son of God? How delightsome must it be for the formerly Afflicted to com­fort one that at present is in the like condition, by relating, how when he was overwhelm'd with dismal Storms of Grief and Anxiety, when he sailed in a Tempestuous Sea of Fears and A­gonies, and no Comfortable Light could on either hand be espy'd, that then this Son of Righteousness brake out upon him, his Grace, Love and Mercy set them upon a Rock higher than themselves; he brought them out, and set them in a large place, free, and far enough from all their Troubles: What Grace must such Discourses Mi­nister to the Hearers? And moreo­ver, this way of entertaining one [Page 103]another, would prevent a world of filthiness, scurrility, foolish, and in­convenient talking.

There is naturally so great Corre­spondence between the Heart and the Tongue, that they are but few who delight not to speak of that Subject which most possesses and pleases their Mind; Thus the Husbandman's whole Discourse is of his Land, Manure­ment, Team, Plough, and Crop. The Souldier's Tongue runs of his Arms, Colours, Officers, Camps, Marches, and Engagements; and the very Huntsman will deasen your eares with the Names and Qualities of his Dogs, the Obstreperous terms of his Art, and the Diversity of his Game; Must it not therefore argue a great poverty of Grace, and that our Souls delight not themselves in the Lord, when good and Edifying Discourse is so rare among us Christians; especi­ally if it be considered, that we have the greatest reason, not onely barely to confess, but to make our boast of this Son of God all the day long.

[Page 104] But I must urge this Point farther; It is not an Oral Confession onely, or an Exultation in Christ the Son of God that I aim at: For we Read a­mong the Primitive Christians, there were some Tit. 1.16., viz. the Gnosticks, who did profess to know God, but in works they did deny him, being Abomina­ble, and Disobedient, and unto every good Work Reprobate: too many such Titular Christians are to be found, who, were it not for the Oaths that fall from their Tongues, it were hard to say, that they had ever heard of Jesus Christ, or did in the least be­lieve him to be the Son of God; they are of such Unchristian Tempers, such Unsanctified Lives, that they can be accounted no other than Ene­mies of the Cross of Christ. I do hear­tily wish that all loose and dissolute Christians would seriously digest this Consideration; How ill does Cursing, Swearing, Drunkenness, Whoredom, Prophaneness, Envy, Malice, or whate­ver else is of Evil Report, become them, who Profess themselves Ser­vants [Page 105]to the Holy Son of God; such Persons, notwithstanding their speci­ous Pretences, are not his Servants; for it is as well the Result of Reason, as the Declaration of Scripture Rom. 6.16., That Men are properly and rightful­ly their Servants, to whom they obey: The dishonour must necessarily be very great, that Ungodly Professors do to the Son of God; for, they cause his Name to be Evil Spoken of, his Deity Doubted, and his Gospel to be Despised: for the Grand Reason why neither the Jews among us, nor other Infidels abroad, make more hast to the Mountain of the Lord, is the palpable difference between the Gospel of Jesus Christ, and the Lives of them that Confess him; for they cannot escape all Wild and Extrava­gant Opinions of Christ, when they perceive how little Influence his Pre­cepts (allow'd for Holy, Just, and Good) have, upon their Manners, who pretend to be Govern'd by them.

[Page 106] Moreover, to Confess This Jesus Christ the Son of God aright, doth imply the suppressing all Contra­dicting, or Blaspheming of his Dei­ty; were I worthy, I should hum­bly tender this Note where the power of a Redress is lodg'd.

Impiety is come to an high pass, when openly in our Streets, the Bles­sed and Glorious Trinity is Libell'd, and the Deity of Jesus Christ im­pugn'd; this is one, but the worst way of saying, Farewel to Christia­nity: In this case, being God's Cause and Quarrel, I must take the liberty of saying, No Christian Answers the end of his Profession by a Cold Indifferency; he that contents himself with his own Orthodox Con­fession, and Regular Life, and doth not contribute, what lieth in him, to Discountenance and Suppress such Blasphemers, and their Blasphemy, is but Almost (not so Altogether) a Chri­stian. Jude 3. We are Exhorted, Earnestly to contend for the Faith once deliver­ed to the Saints: Once delivered; so [Page 107]that when once delivered, and re­ceived, if it be corrupted, or lost, we have great Assurance of a Se­cond Edition.

It was Israel's Fault, that when E­lijah was Contending hard with the Prophets of Baal for the Honour of the God of Israel, King. 18.21. The People answer­ed him not a word: they seemed whol­ly unconcern'd, as if Religion had been a Matter onely for the Men of God, the Prophets and Priests, to trou­ble themselves about; or, as if it were all one to them, to Serve God or Baal: The Prophet had called them to Recollect themselves, and Judge which was the True God, and to Fol­low Him; I grant, the People were so Mannerly, as not to oppose the Prophet; but what was this, when in a matter of so great Importance, they should have spoken on his side. But in this untoward Genera­tion, How unconcernedly doth one Christian hear another? Nay, How patiently doth the Magistrate hear most Men Rend, Tear, and Blas­pheme [Page 108]the Precious and Honourable Names of this Holy Son of God, yet show little or no zeal, exert not the least shadow of their Power to Con­troul them? and, which aggravates the matter, by so doing they are In­jurious both to God and the Poor: Such Persons may be reputed Civil Magistrates, but their over-much Ci­vility is the Shame of their Office, the Growing Contempt of their Pow­er, and the General Reproach of Chri­stianity: I will yet Pray against this Wickedness, that if such Careless Ma­gistrates may not be overthrown in Sto­ny places for their too great Easiness and Connivence; yet, that the Accu­stomed Swearers would hear my Words, and they must find them sweet; You that can Deafen Mens Ears, and even Chill the Blood of Conscientious Christians with the Vol­lies of most Desperate Oaths and Curses, what Answer will you shape at the last day? Think you that you shall not blush, and be confounded, when you behold him Arrayed with [Page 109]Glorious Majesty, and sit on the Great Tribunal, whose Name you have made so Vile and Trivial, whose Blood you have despised, and Tram­pled under Feet; whose Wounds your Mouths have Torn Wider and Rank­led; here Men look'd upon you as desperate Fools, so Often, so Loudly, so Heartily to Imprecate, what you would not, for the World, should have befallen you: there you shall find your Jest converted into Earnest, and feel that Punishment Inflicted, that, had you Ten thousand Worlds to give, you could get no Release from: Oh that Men were wise, and would consider what shall befall them in the end, who, in stead of Confessing Jesus Christ the Son of God, so Mon­strously Blaspheme his Name and Deity.

Upon this Foundation, that Jesus Christ, the Son of the Virgin Mary, is the Son of God, and Head of the Church, next to that of our open Confessing of him, we may raise this other Story Rom. 13.14., Put on the Lord Jesus [Page 110]Christy, and make not provision for the Flesh to fullfill the Lusts thereof.

Their Conversations who are called by the Name of Christ, and profess to believe him to be God, ought to be in all Purity as becometh the Go­spel of Christ; they are oblig'd to act as is most suitable to their being Members of that Body, of which the Son of God is Head; they must in all things live as true Disciples in that School of which the Holy Jesus is the head Master, not entertaining them­selves with carnal and sensual Delights. Hypocrates ordered each of his Fol­lowers to take this Oath; [...], I will maintain my Professtion unspot­ted, and my Conversation uncorrup­ted. If he judg'd it so expedient for the Honour of Physick, that the pra­ctisers thereof should be so Upright and Vertuous, how much greater care may the Institutor of our Religi­on challenge from us that in no good thing we come behind other Men; insomuch as the Precepts he has com­mended [Page 111]to our Observation, are of a more Sublime and excellent Nature, and lead to a greater perfection than ever was attainable by that or any o­ther Art whatsoever.

A Christian ought to be no other than a lively pattern or representati­on of Christ, exhibiting daily in his Conversation those admirable Graces and Vertues which were so eminent in the Original; therefore are such com­manded to put on Christ, by a most strict imitation of him; Qui Chri­stum induit omnem virtutem habet, he that puts on Christ must become Ho­ly in every respect as he was; more­over this putting on, must be with­out any intentions of depositing a­gain; I grant there are some (would their number were less) who put on Christ after the same manner that the resemblance of a man's Face is put on a Glass, which is but for a mo­ment, no longer than the Person stands by; thus some have put on Christ by Baptism, and others for a fit ad Sacramenti perceptionem, in or­der [Page 112]to receive the Sacrament, but this is not the putting on which is required, for that ought to be usque ad vitae sanctificationem, to the sanctifying of the whole life; their Souls and Bodies, Minds and Spirits, their Thoughts, Words and Deeds ought to be influenced and directed altoge­ther by their Profession.

We Christians are bought with a price 1 Cor. 6.20., viz. The Blood of the Son of God, and therefore must glorifie God in our Bodies and in our Spirits which are Gods; our Bodies as well as Souls were his purchase, and there­fore both are to be devoted to his service; no Christian is Vir sui Juris, his own free Man; we are not to serve our selves, nor to live unto our selves, but unto the Lord. It is said of Scipio, that when at a Feast (where it might have been thought his Blood had been heated) an Harlot, beau­tiful and gay, presented her self; such a Temptation, together with such an Opportunity, was gallantly resisted upon this single consideration, Vel­lem [Page 113]si non essem Imperator, were I not a General I should comply. Menede­mus preserved Antigonus in the like Assault, by timely advising him to remember that he was a King's Son; Christians have the advantage of far greater considerations to put back all evil Suggestions, we are Sons of God, Friends of Christ, we are a peculiar People, a Royal Priest-hood, nay Co heirs with Christ, and there­fore as saith the Apostle Phil. 2.5., The same mind ought to be in them as was in Christ, i. e never to condescend to any thing repugnant to their Princi­ples, or beneath their present Digni­ty and future Expectations.

How monstrous a sight is it to see such who believe in God, offering themselves in Vassalage to Sin and Sa­tan, or such who are acquainted that it is God's pleasure to give them an Hea­venly Kingdom, losing themselves in the pursuit of Earthly things, or for such who acknowledge the Son of God to be their only Lord, to be led Cap­tives by the Devil at his will; let us [Page 114]therefore as becometh Christians cast off every work of Darkness, and serve the Lord that bought us in Holiness and Righteousness; let us put on Christ in our Affections and Actions, let us be renewed in our Minds, that our Affections may become Holy and Spiritual; let us sanctifie God in our hearts, that so our Actions may be pious, just and unblameable, that all may see the life that we hencefor­ward live in the Flesh, we live by the Faith of the Son of God, who lo­ved us and gave himself for us.

There is a Seemliness or Comeliness proper to every Calling, as is very observable, but Christianity is a pecu­liar Calling distinct from, and vastly surpassing all other; some things may be tolerable in others, which are no ways allowable in this, and therefore we are called upon Ephs. 4.1, to walk worthy of our Vocation; we have more ample Revelations of the will of God than others, we have better Principles, greater Helps, fairer Promises, and a most perfect Example, and therefore [Page 115]for us after all these to walk after the customs of the present evil World, were altogether inexcusable.

Luther was wont to say, that Chri­stians in their strongest Assaults might make much better Defence than they usually do, if they reply'd when tempted, Christiani sumus, we are Christians. We are Christians, such as are bound by our Baptismal Vow to fight against the World, the Flesh and the Devil; we above all Men are not to play the Cowards, and make a faint Resistance, seeing that we have an Armoury and are provided for all points; we have an Helmet and Brest­plate, a Girdle and Shield, and like­wise we have the Sword of the Spirit wherewith to Wound and Baffle our Enemies; this is an approved Wea­pon, with this our Saviour conquer'd the Devil. We are Christians, we pro­fess to have our Conversation in Hea­ven, notwithstanding our commorati­on be on Earth; and therefore an Ea­gle may as soon stoop at a Fly, as a Christian to worldly Allurements. [Page 116]We are Christians, such as declare themselves dead to these things, and therefore to give them any room in our hearts, were to give the lye to our Profession. We are Christians, such who have a sure word of promise for things necessary, and therefore how unbeseeming us is it to use any in­direct means to compass that which is already secured to us in the bounti­ful Providence of our Heavenly Fa­ther? We are Christians, the Ser­vants and followers of the Son of God, and we believe his Eye to be upon us, during all our Conflicts with Temptations: We cannot likewise but believe our noble, resolute and courageous behaviour will be accep­table to him, and that to the intent we may prevail and persevere, he will in pure Compassion (knowing our Fra­ilty,) proportion the Grate he sends us by the Temptations he permits up­on us; and so if we are called forth to; wrestle against Principalities and Powers, all the Ranks of Devils, yet Jesus Christ the Son of God, and [Page 117]Captain of our Salvation, will afford us such supply as we shall be able to stand. We are Christians, we must therefore Watch and Pray that we fall not under Temptation, we must strengthen our selves in the Lord, in his Example, in his Precepts, and in his Promises; we must gird our selves unto the Battle, because we shall reap if we faint not, if we finish our war­fare gallantly and as becometh Chri­stians, there is certainly a Crown of immarcessible Glory prepared for us; this is worth sighting for, which brings me to the last and highest Story I shall or can raise upon this Foundation.

Is Jesus Christ the Son of the Vir­gin Mary God? Is he the head of the Church? Do all true Christians put him on, walking after his Example and to his Will, then as true as he is God, all such as thus do, shall be most plentifully rewarded.

The Christian Religion was calcu­lated, it is true, for the Humble and Poor in Spirit, but yet not for such [Page 118]mean Spirits as act no farther than they are instigated by a prospect of advantage, when we have done all our acknowledgment must be that we are but unprofitable Servants, our Lord hath been no gainer by us, we have not answered what of right was due from us upon the Score of our Creation; therefore not being solvent and in capacity to discharge that first Debt, it is no other than Arrogance and Presumption to make Conditions with God, and to limit our perfor­mances by the Hopes or Emanations of his Bounty; yet such is his infinite Condescension, that though a Reward may not be the sole Reason, yet we permitted to look upon it as the en­couragement of our services.

Moses expressed great Faith and Pa­tience, refusing the pleasures of Egypt, which were doubtless every way corresponding to the desires of Hu­mane Nature; the purchase of these requir'd no farther toil and labour of him than a gratefull acceptance; yet these so great, so easily acquir'd, he [Page 119]forsook and chose rather to endure Afflicton. That which chiefly encou­raged this exchange, was Heb. 11.26. He had respect unto the Recompence of the Re­ward.

Our Blessed Saviour sweetned the burden of his Yoak and the Tortures of his Cross, by the proposal as well of present as future Rewards; he did assure them that if they would dili­gently mind the one thing needful, all other things should be added to them, they might do their Duty and cast the care of themselves upon God, and they should find from him Pro­vidential Goodness that he did certain­ly care for them; this can inferr no less than that we abound in the Work of the Lord, in as much as we are a­scertain'd our Labour shall not be in vain in the Lord, our Hopes shall not be frustrated. He that had the love to promise a Remuneration, hath the power to bestow it, for now we know he is God, and doth as well in Heaven as on Earth whatsoever plea­seth him.

[Page 120] Hearken we therefore for our en­couragement to his gracious Promi­ses Mat. 10.32., Whosoever therefore shall confess me before Men, him also will I confess before my Father which is in Heaven. He that on Earth shall confess my De­ity, and by Words and Deeds, make an open Confession of me, and if thereunto called shall in despite of Danger and Death stick to the same profession of Faith, every such Person may rest satisfied his so doing shall not be forgotten, but a faithful Reward shall be made thereof in Heaven; no wonder therefore to hear St. Paul crying out, Wo unto me if I preach not the Gospel of Jesus Christ, or to see him and others of the same Principles re­joicing in that they were counted worthy to suffer shame for the confes­sing of Christ, for they had the pro­mise of being glorified with him for whom they suffered.

What therefore though Troubles and Crosses, though Shame and Sor­row, though Want and Misery, [...] [Page 121]Torture and Death abide us for pro­fessing the Gospel of Jesus Christ, yet let not us be daunted, but in such ex­tremities let us follow the Apostles Counsel; Heb. 12.2. Look unto Jesus the Author and Finisher of our Faith, who for the Joy that was set before him, endured the Cross, despising the shame, and is set down at the right hand of the Throne of God: This Consideration, this no­ble President will help us against fain­ting in our Minds, under the greatest Persecutions, what extremities did the Son of God submit to for the pleasure he took in restoring lost Man? The happiness he was about to purchase for them, outweighed all the Trouble and Anguish that lay in the way to it; in like manner seeing we have the expectation of Bliss and Joy ground­ed on never failing Promises, let us call to mind this Example of our Lord, and if the time come that we the Ser­vants shall meet with harsher Treat­ment than what the Master of the Houshold found, let us bear up cou­rageously, [Page 122]remembring the Joy set be­fore us in the promise, and which shall be fullfill'd in the Kingdom of Heaven. Nor is this consideration on­ly usefull to the sustaining part of a Christian's Life, but it hath its force and energy in the abstaining part al­so; we look upon it as the effect of an immature judgment to exchange Pearls for Shells, or Gold for Glass; and shall our Consciences condemn us as Children in understanding, as no­vices in the Faith; while for the Tan­talizing Pleasures, the glittering Honours, and faint profits of this life we hazard the Joys, the Plea­sures, the Honours, and the Happi­ness of the next, especially when it shall be considered we had a title to a competency of these without our in­ordinate care, and willfull neglect of the other.

Remember how careful and sollici­tous our Saviour was for his Disci­ples; Father, I will that they also [Page 123]whom thou hast given me be with me, where I am that they may be­hold my Glory which thou hast gi­ven me, this provision was not boun­ded in the Apostles, but extended to all Ages and Corners of the World, in as much as it is said Joh. 17.20., He did not pray for his Disciples alone, but for them also which should believe on him through their Word. You may hear the whole matter, Joh. 14 1, 2, 3. Our saviour be­fore his Departure was comforting his Disciples, Let not your heart be troubled, you believe in God, believe also in Me, in my Father's House are many Mansions: Heaven is Spacious, I go to prepare a place for you, I desert you not as one weary of your Society, or as one sickle in my choice and love, but I design your Good, I came on Earth to prepare you for Heaven, and now I go again to pre­pare Heaven for you, for my full in­tention is where I am you shall be, as I am you shall be.

[Page 124] Let us pluck up our Spirits and buckle to the several Duties of our Christian Calling without fainting, not being weary of well doing, for we have great things beyond expres­sion to receive hereafter; I shall con­clude with St. Paul's Exhortation 2 Tim. 1.12, 13., we Christians are not to be ashamed, nor is there any reason we should be ashamed, for we know whom we have believed, viz. Jesus Christ who is the Son of God, and therefore we may be satisfied that he being God is able to keep what we commit unto him; let us therefore hold fast and inviola­ble, both as to corruption from o­thers, and from contradiction in our own lives, that Jesus Christ the Son of the Virgin Mary is perfect God and Head of his Church, that we are bound to confess this both in word and in the manner of our living, and that we are to live to his Honour and Glory, and thus doing, we shall at the last Day receive Crowns of Glory at the hands of that Righteous Judge, [Page 125]who has prepar'd most glorious Re­wards for all that love his Appearing. To whom he Glory and Honour, might Majesty and Dominion, World without End. Amen.