This Song which diſplays the Love of Chriſt in its Colours, is called a Song of Loves; his love being a great Love, yea the greateſt Love. Compare wee John 15.13. with Rom. 5.6, 7, 8, 9, 10. He Loved his Church, and gave himſelf for it, Eph. 5.25. he Loved me, and gave himſelf for mee, Gal. 2.20. Yea he Loved us out of or from the pit of Corruption: his Love was ſo ſtrong, ſo powerfull, that it pull'd us out of the deep pit and mire, wherein otherwiſe we had been overwhelmed, Iſai. 38.19. Zac. 9.11.

Inſtruct. 3 Laſtly, Learne hence, that the more we are acquainted with the Love of God, and dwell and abide in Love; the more we Reſemble him who is Love it ſelf: 1 Joh. 4.16, 17. If he ſo loved us, how ſhould we love one another, yea our enemies? though not with a love of Complacency, yet with a love of pity; The Lord having in love and pity reconciled us when we were enemies.

Uſe. 2 Secondly, Be diligent in ſearching out this matter in • he uſe of means, as prayer, reading, hearing, confe • ence, meditation, and above all, in the Conſtant exerciſe of faith and dependance on Chriſt in his prophetick office, for his effectuall Teachings; he being the great Prophet of his Church, whoſe teachings do infinitely extell all the teachings of men. As Solomon ſpeaks concerning civill affaires, 'Tis the honor of a King to ſearch out a matter, Prov. 25.2. ſo it is much more the honor of a Chriſtian, to ſearch out the depth of this matter, by how much ſpirituall things do excell humane matters.

Uſe. 3 Thirdly, It blames the preſent generation of Profeſſours, • or minding and talking much of worldly matters; one mans time is wholly drunke up with inquiring after State-matters; Another ſpends his whole time in his Trade; nay perhaps he thruſts himſelf into three or foure ſeverall Trades, that he may get gaine, and grow great • n the world; Thus men plunge themſelves over head and eares in earthly things; their hearts, tongues, and Time being wholly taken up therewith; So that in many dayes together they ſcarce have a ſerious thought or word of this excellent matter. The primitive Chriſtians were otherwayes minded, who diſcourſed ſo much of the Kingdome of heaven, and their Spirits were ſo much raiſed and ennobled therewith, that the Princes of the world were afraid that they would take their Kingdoms and glory from them.

Uſe. 4 Fourthly, The Miniſters of Chriſt eſpecially ſhould exceedingly delight, yea it ſhould be their meat and drink to open and declare this good matter to the people: A Neceſſity is layd upon me; yea woe be to me if I preach not the Goſpell, 1 Cor. 9.16. i.e. if I ſpeake not of this good matter. Let Miniſters but read over their commiſſion, Mark 16.15. Eph. 3.8. and they will find it their duty to preach the ſimplicity of the Croſs of Chriſt, and not to intangle themſelves or others with Scholaſtick quirks, and quiddities, and with unprofitable diſputes: Nor is it to read the people a lecture of morality, But to ſet before them the emptineſs and nothingneſs of the Creature, and the riches of the grace of Chriſt, and union and fellowſhip with him: This is a good matter; an excellent knowledge. Phil. 3.8. I determined to know nothing, but Chriſt and him crucified, 1 Cor. 2.2. and, God forbid I ſhould glory in any thing ſave in this, Gal. 6.14.

Again [my heart inditeth] that is, it Boileth Ebullivit Cor meum verbum bonum. or bubl • up, or is inflamed, with this good matter. Hence ſerve,

That a Spirituall heart is ſo full of good matter, 2 Obſer. A Spirituall he art cannot fully expreſs what is within. and inflamed with the Love of Chriſt, that (though it would v • it ſelfe, yet) it cannot fully expreſs with the Tongue what conceives within.

I ſhall here 〈◊〉 ſubjoyne three Corollaries.

Corol. 1 Firſt, as the Spirituall man hath more good matter wi •• in then he can expreſſe, being filled with the Spirit, E •• 5.18. the holy Ghoſt being as a well of water ſpring 〈◊〉 up in him to Eternal life, Joh. 4.14. Joh. 7.38. ſo the Carnall heart is fuller of corrupt matter then can be 〈◊〉 preſſed. The heart of the wicked is little worth, Prov. 10. • . One would not give a peny for it: 'Tis ſo overcharge with filthineſs and ſuperfluity of naughtineſs, that it neith •• can nor will with meekneſs receive the ingrafted wor • Jam. 1.21. The very thoughts of the wicked are an •• mination to the Lord, Prov. 15.26. Rom. 3.9, 11, 12.

Corol. 2 Secondly, By this a true Saint is diſtinguiſhed from Hypocrite. The moſt refined Hypocrite that is, ſpeaketh 〈◊〉 more Spirituall good then he hath or enjoyeth: he 〈◊〉 outſpeake all his comforts and enjoyments; But the tr •• beleever hath that peace which paſſeth underſtanding, Phi • 4.7. and that joy which is unſpeakable and glorious, 1 Pe • 1.8. That which eye hath not ſeen, eare hath not heard, 〈◊〉 hath it entered into the naturall heart to conceive, 1 Cor. 2. •

Corol. 3 Thirdly, When we have to doe with Spirituall things ſpecially that part of divine worſhip which concerned our bleſſing and prayſing God for Chriſt, and for the hope of Glory which we have through him; we ſhould more regard Spirituall affections, and a thankfull admiring frame of heart, then words and expreſſions: Th • did the Pſalmiſt; Oh give thanks to God for his Goodneſs Oh that men would praiſe the Lord, Pſal. 107.1.8. Oh ho • great are thy works, and thy thoughts are very deep, Pſal. 92.5. What is Man that thou art mindfull of him, or the ſon of man that thou regardeſt him! Pſal. 8.4. Oh the depth of the riches of his grace, wiſdome and knowledge how unſearchable are his wayes! ſaith the Apoſtle, Rom. 11.33. The Diſciples ſaid one to another, Did not our •• rts burne within us, whilſt he talked with us? Luk. 24.

My heart burned, and was not thy heart alſo in •• ned with that good matter which he taked of?

[Which I have made touching the King;]

Touching what King? even the Lord Jeſus the King 〈◊〉 of Saints, he is the ſubject of this Song. Hence Learne, 3 Obſer. a gratious heart ſpecially eyes Chriſt in thankſgiving: the reaſons hereof. 〈◊〉

That a Gratious heart in praiſing the Lord, hath a ſpecial 〈◊〉 on Chriſts perſon, as clothed with his regall office and au •• rity, for ſubduing the churches enemies Inward and out •• rd, and working out deliverance and ſalvation for her. •• ch a heart longs to ſee the King in his Beauty and •• ory, riding in Triumph; and though it bleſſe the •• rd for all mercies, yet chiefly for the perſon of Chriſt: •• ſſed be the God and Father of our Lord Jeſus Chriſt, Eph. 〈◊〉 .

Reaſ. 1 Becauſe Gods Diſpenſations are mercies indeed to us •• ly through Chriſt, and for his ſake; having given us 〈◊〉 Son, he will withhold no good thing from us, Rom. 8.32. •• riſt being ours, all things are ours, 1 Cor. 3.21, 22. •• alth, liberty, life, relations, preſervations, deliverances, all paſſages of divine providence, are rendred Spirituall Bleſſings to us by Chriſt.

Reaſ. 2 Becauſe beleevers are united to Chriſt himſelf; not •• ly nor chiefely to the graces and benefits, But to the ••• ſon of Chriſt. As the living Father ſent him, and he lives 〈◊〉 the Father; ſo we beleeving on him, ſhall Live by him, ••• h. 6.57. He is the Bread of God that came down from Heaven to give life to the world, his fleſh is meat indeed; •• d his Blood is Drinke indeed, Joh. 6.51, 55. Not that •• is is a perſonall but a myſticall union: we are not •• de one perſon, but one ſpirit with him, 1 Cor. 6.19.

Uſe. It may be before trial ye are called Chriſtians, & 〈◊〉 per •• ps are Judged by the Saints to be ſpirituall; But how •• t with you? are ye not more affected with the gifts then •• e giver? with the benefits and advantages that come 〈◊〉 Chriſt, then with Chriſt himſelf? gifts, parts, inlarge •• ents, graces, Duties, are not Chriſt himſelf, Theſe were 〈◊〉 Crucified for us, 1 Cor. 1.13. If it be thus with you, 'Tis •• t a true entire affection: The true ſpouſe Loves the perſon of her husband more then the benefits that 〈◊〉 by him.

It followes [My Tongue is the pen of a ready with or thus, My mouth is open to ſhew forth the P •• of Chriſt the King and Bridegroom. Hence note, 〈◊〉

That ſuch as have Spirituall affections to Chriſt, 4 Obſer. The true Chriſtian will ſpeake of and for Chriſt. will 〈◊〉 ſpeak of and for him. The Tongue will ſpeak of that what the heart conceiveth and is affected with. Out of th •• bundance of the heart the mouth ſpeaketh; A good 〈◊〉 out of the good Treaſure of the heart, bringeth fo • good things; and an evil man out of the evil Treaſure his heart, bringeth forth evil things, Matt. 12.34, 35. T •• Tongue of the wicked is a World of Iniquity,The Reaſ. of this. 1 Reaſ. Jam. 3.5, Men diſcover what they are, by their ordinary language.

The firſt Reaſon of this point is taken from Chriſts p •• chaſe; who not only purchaſed our Souls and the 〈◊〉 culties thereof, but alſo our Bodies and the member thereof, to praiſe and worſhip him: Ye are bought with price: therfore Glorifie God in your Body and in your Spi •• which are Gods, 1 Cor. 6.20. Indeed he chiefely require the heart: My ſon, give me thy heart, Prov. 3.1. Prov. 4. • . But yet he will have the Tongue alſo to worſhip him, 〈◊〉 57.7, 8, 9.

Reaſ. 2 The Second Reaſon, is taken from Gods promiſe, The he will give us a pure language, Zeph. 3.9. Not mixt, 〈◊〉 that of Aſhdod, Neh. 13, 23, 24. But pure and ſpiritual even the language of Canaan, Iſai. 19.18. The tongue • the dumbe ſhall ſpeak and ſing this language, Iſai. 35. • . The Law maketh the hand cleane, but not the heart; B •• the Goſpell-promiſe purifieth both heart, and hand, a •• tongue, and maketh them Inſtrumentall for God.

Reaſ. 3 Thirdly, Becauſe the Tongue praiſing the Lord, is a Chriſtians Glory: Awake my Glory, I'll praiſe thee O Lord among the people, Pſal. 57.8. Pſal. 108.1, 2, 3. In the L •• of him that hath underſtanding, wiſdom is found, Pro • . 10.13. The tongue is the Glory of a man, if well; But 〈◊〉 ſhame and reproach, if ill Imployed.

Reaſ. 4 The Fourth Reaſon, is taken from that Conſtrayning vertue which is in Love: If Chriſts love be ſhed abroad in the heart, 2 Cor. 5.14. Rom. 5.5. it will conſtain the Tongue to ſpeak of him and for him; where true Zeale for Chriſt is, there will alſo be words for him. Croeſus Son ha •• ng never ſpoken before, yet ſeeing his Father in dan •• r to be killed, Cryed out, Kill not King Croeſus. Back •• rdneſs in good ſpeech, argues want of Love; love opens •• e heart wide, and the heart the tongue: men will often •• ake of the things they delight in: Mariners of their •• yages, Souldiers of their victories, &c. And ſhould •• t Chriſtians declare what Chriſt hath done for them?

Reaſ. 5 From the aſſiſtance of the Spirit of God: when the A •• ſtles were filled with the holy Ghoſt, they began to •• eak as the Spirit gave them utterance, Acts. 2.4. The •• ly Ghoſt as he ſupplyeth us with ſutable affections, ſo •• th ſutable words and expreſſions, both for prayer, •• d prayſes: Which things we ſpeake not in the words •• ich mans wiſdom teacheth, But which the Holy Ghoſt •• acheth, 1 Cor. 2.13. I am full of matter (ſaith Elihu) •• e Spirit within me conſtraineth me; my belly is as wine which wants vent; 'tis ready to burſt like new bottles, Job •• .18, 19, 26.

Reaſ. 6 The laſt Reaſon is taken from that difference which the •• ripture puts between the communication of the Godly, •• d the language of the wicked; The wicked Talk of •• nity, Pſal. 12.2. They that are of the World ſpeake of •• e World, 1 Joh. 4.5. Their Tongues are ſet on fire of hell, •• m. 3.6. Their Communication is rotten, Eph. 4.29. On •• e Contrary, the high Prayſes of the Lord are in the •• outhes of the Godly, Pſa. 149.6. They declare his wonderful works, Exo. 18.8, 9. Act. 14.27. Their ſpeech is gra •• us, ſeaſoned with Salt, Tending to edification, Col. 4. •• Eph. 4.29. The Tongue of the juſt is as Choice Silver, •• d the lips of the Righteous feed many, Prov. 10.20, 21. •• ov. 12.13, 14, 18. The tongue of the wiſe uſeth knowledge aright, But the mouth of fools poureth forth •• oliſhneſs: A wholeſome Tongue, is a tree of life: but •• rverſneſs therein is a breach in the Spirit, Prov. 15.2, 4. 〈◊〉 Fountain (ſaith James) ſends not forth at the ſame •• ace ſweet water and bitter, Jam. 3.11. Death and life •• e in the power of the tongue, Prov. 18.21. By thy words •• ou ſhalt be Juſtified, and by thy words thou ſhalt be •• ndemned, Matt. 12.37.

He is Incomparably fair, in divers reſpects.

First, 1 In his Natures: 1 As God. in reſpect of his Natures, divine and humane: 1. 〈◊〉 God Bleſſed for ever; In whom the fulneſs of the Godhead dwelleth ſubſtantially, Col. 2.9. Who is the Brightneſs the Fathers Glory, the expreſſe Image of his perſon, 〈◊〉 1.3. he is beauty, Wiſdome, Truth, Power, Love it ſelf. We beheld his Glory, the Glory as of the only Begotten • the Father, full of grace and Truth. Joh. 1.14.

2. 2 As man. In his humane nature he is Incomparably fair, being miraculouſly conceived in the Virgins wombe by t •• Holy Ghoſt, and Borne without ſin, Matt. 1.18. Heb. 4.15. 〈◊〉 man, he hath the pre-eminence above all other men, Col. • .18. the humane nature in him being aſſumed into perſon 〈◊〉 union with the divine.

He is incomparably Faire,

3 As he is Mediator between God and man. 3 As Godman. The Bran •• of the Lord ſhall be Beauty and Glory, Iſai. 4.2. In bo •• natures he Tranſacts our Buſineſs as Mediator; Both in 〈◊〉 ſpect of merit and efficacy; having ſatisfied divine Juſtice for us, and applying his merit unto us, 2 Cor 5.19. 1 C •• . 2.8. Joh. 1.14. 1 Tim. 3.16. 1 Tim. 2.5. Heb. 9.14. Joh. 17.2 • , 21, 24.

Secondly, 2 In his Offices. 1 Propheticall. He is incomparably faire and full of beauty in his Offices; propheticall, Prieſtly, and Regall.

1. As a Prophet he inſtructs his people in heavenly a •• divine myſteries, not only morally propounding Tru •• to the underſtanding in the Miniſtry of the word, B •• inwardly and effectually enlightning the ſoul by the Spirit of wiſdome and revelation, Eph. 1.17. See Deut. 1.15. Act. 3.22. Matt. 23.7. Heb. 3.1. Mal. 3.1. Col. 2.3. Jo. 14. •• . Joh. 16.7, 8, 13.

2. As a Prieſt,

1. He hath wholly purged away our ſins, 2 Sacerdotall. and reconciled us unto God, 1 Joh. 1.7. Col. 1.20, 22. 2 Cor. 5.19. Heb. • .28. Heb. 10.11, 12, 18. Rom. 5.10.

2. As a Prieſt, he prayeth and Intercedeth for us •• and ſo will ſave us to the uttermoſt, Joh. 17. Heb. 7. 2 • . Zac. 3.1, 2.

3. He doth effectually Bleſſe us, Luk. 24.5 • . John 14.27. Heb. 7.1, 2. Acts 3.26. 〈…〉 3. In his regall office, 3 Regal. whereby 〈…〉 us, ſubduing our enemies, inward and outward. •• al. 2.6. Dan. 2.44. Luk. 1.36. Eph. 1.21, 22. Iſai. 9.6. •• b. 7.2. Joh. 5.21, 22, 23, 27. 2 Cor. 10.4, 5.

Now theſe three Offices of Chriſt are full of beauty, •• wer & vertue, and they anſwer to our threefold miſery 〈◊〉 nature, namely, our ignorance of God, alienation from •• od, and our Inability to return to God. 1. Our ignorance is healed by his prophetical office. 2. Our enmity, 〈◊〉 his prieſtly: and 3. Our inability, by his Regal of •• e.

Thirdly, 3 In his relations. Chriſt is exceeding fayr and beautifull in his •• lations to us. (1). As he is our Father, Iſai. 8.18. Iſai. •• 6. Heb. 2.13, 14. (2). Our elder brother, Cant. 5.16. Rom. •• 29. Heb. 2.11. (3). Our head, Eph. 1.22, 23. Col. 1.18. Col. •• 19. Eph. 4.15, 16. Cant. 5.11. (4). Our husband, Iſa. 54. •• 2 Cor. 11.2. Hoſ. 2.7.19. Jer. 3.14. Cant. 2.16. (5). Our • riend, Iſai. 41.8. Joh. 15.14, 15. He is real and faithful 〈◊〉 performing what belongs to theſe or any other Relation.

Fourthly, 4 In his word and ordinances. He is incomparably faire in his word and ordinances: here we ſee the King in his beauty, Iſai. 33.17. • ſal. 19.10. Pſal. 29.2. Pſal. 84.1, 2, 3, 4. Pſal. 95.1, 26. • ſal. 100. Iſai. 52.7.

Fifthly, In his adminiſtrations and works of providence; 5 In his providences. •• ough we cannot find them out, from the beginning to •• e end, Eccl. 3.11. he is full of beauty to a Spiritual eye, 〈◊〉 his corrective Diſpenſations. Though ye have lyen • mong the potts, yet ſhall ye be as the wings of a dove, •• vered with Silver, and her feathers with yellow Gold, • ſal. 68.13.

In his Members: the ſpouſe is altogether fair, 6 In his members. Song. 4. • . Iſai. 52.1. But it is with a beauty derived from her huſband, Col. 2.10. Ezek. 16.12, 13.

Object. from Iſai. 53.2. He hath no forme nor comelineſs, no beauty that we ſhould deſire him.

Anſw. 1. Thus indeed he appeared to the world in his ſtate 〈◊〉 abaſement and humiliation, being in the form of a •• rvant, Iſai. 42.1. Phil. 2.7. Clothed with our ſhame and •• proach, made ſin and a curſe for us, 2 Cor. 5.21. Gal. 3.13. 〈…〉 Triumphed over his and our enem •• and 〈…〉 Gods right hand in Glory. Luk. 24. •• . Eph. 4.8. 〈◊〉 2.15. Joh. 3.14. Phil. 2.9. By way of man • ſtation only, in reſpect of the divine Nature; and by 〈◊〉 of real participation, in reſpect of the humane Nature.

2. 'Tis but to a Carnall eye that Chriſt appears th •• without Beauty in his humiliation; the naturall man Ju • geth according to outward appearance, and knowe •• Chriſt only after the fleſh, 2 Cor. 6.16. But to a beleeving Spirituall eye, Chriſt is Incomparably fair and beauti •• in his Croſs and agony: ſuch an one beholdeth righteou • neſs in ſin; the bleſſing in the Curſe; life in death; a •• glory in the ſhame and ignominy of the Croſs: and o •• Spiritually deſcribe the beauty of Chriſt from top to to • Cant. 5.10, 11, 12, 13. &c.

Uſe. 1 Chriſt being thus incomparably faire, Thy heart a •• Soul ſhould be enamored, yea raviſhed with him: his hea •• (he ſaith,) is raviſhed with the beauty of the ſpou •• Cant. 4.9, 10. And well may our hearts be raviſhed w •• him, who is fairer then the children of men: a beautiful Soul-raviſhing object indeed: for, 1. He is a preſent good though abſent in body, yet preſent in Spirit, Matt. 28.2 • Joh. 14.18, 23. 2. He is not an ordinary good, but a p •• tious pearl, a moſt excellent treaſure, Matt. 13.44, 4 • . Eph. 3.8. 1 Pet. 2.7. 3. A compleat, full, ſufficient goo • anſwering all eſtates and conditions, Eph. 4.10. Col. 1.1 • 4. A moſt pure glorious object, without the leaſt mixture of corruption, 1 Pet. 1.19. 1 Pet. 2, 22. Heb. 7.26. 5. In Chr •• there is a variety of all ſpiritual excellencies, 1 Cor. 1.3 • Eph. 3.10. Col. 2.3. 6. He is a conquering victorious goo • Luk. 11.22. Joh. 12.31. 2 Tim. 1.10. Joh. 16.33. Col. 2.1 • 7. He is the peculiar proper good of his owne people Cant. 6.3. Jer. 23.6.

Uſe. 2 Dote not therfore, on Creature-Beauty, which is b •• periſhing: The faſhion of this world paſſeth away. Fa ••• is deceitful, and beauty is a vain thing, Prov. 31.30. S •• mon, one of the wiſeſt men that ever lived, had experien • of the vanity of it; therfore take his adviſe: Luſt not after womans beauty in thine heart, neither let her take thee wi •• her eye-lids. Pro. 6.25.

Uſe. 3 Hence let us be ſtirred up to adorne Chriſt and 〈◊〉 Goſpel which we profeſs, with a beautifull unſpotted coverſation: The blackneſs and deformities which are in • he lives of profeſſors, do • caſt a blot on the pretious Truths of Chriſt, and cauſe his name to be blaſphemed, Rom. 2.24. Oh let us be careful to beautifie our profeſſion, with a ſutable converſation, ſuch as becomes the Goſpell, Phil. 1.27. That ſo we may give occaſion to • one to be offended with our beautifull amiable Lord and husband.

Againe: [Grace is poured into thy lips]

Theſe words are applyed to Chriſt the Bridegroom, • ho is the beſt ſpoken of any: he abounds in gratious • ords, and his doctrine is full of light, life, and ſweetneſs: His Lips are like lilies, dropping ſweet-ſmelling Myrrhe, Cant. 5.13. The people wondred at the gratious • ords which came from him, Luk. 4.22. for he taught them • s one having authority, and not as the Scribes, Matt. 7. • 8, 29.

Grace is poured into Chriſts lips, or the word of grace 〈◊〉 in his mouth; he abounds in grace; he is full of grace; •• at he might convey and communicate grace to us, Joh. 1. • 6. Thus we may underſtand theſe words; and thence Obſerve,

That Chriſt by his gratious Doctrine, II Obſerv. That Chriſt doth effectually give grace by the Goſpell. or the word of his •• ace, doth not only diſcover to men their ſin and miſery, and • e way of peace and Salvation; but he doth alſo Miniſter •• ace and power to them, to accept of pardon and Reconcilation.

Herein Chriſt excels Moſes; and the Goſpel, the Law: • . Cor. 3. the Law came by Moſes, but grace and truth by • hriſt, Joh. 1.17. abundance of grace; he came, that we • ight have life; yea, that we might have it abundantly. • h. 10.10.

The Law commands, But gives not ſtrength to per •• rm; kils, but makes not alive; ſhews us our diſeaſe, •• t doth not apply the remedy; Is a Schoole-maſter to In •• ruct us, Gal. 3.24.This Doctrine is confirmed by reaſons. but puts not a Spiritual capacity into 〈◊〉 ; no: this is performed only by the Spirit of Chriſt, in •• e miniſtry of the Goſpell: The Goſpel only is the Doctrine and word of grace: The Inſtrument of conveying •• ace to poor ſinners. The Reaſons wherof are theſe that •• dow.

Ʋſe 3 Thirdly, Since Chriſt hath ſuch a ſharp victorious • ord, we may be confident that he will be too hard for 〈◊〉 enemies in the end, yea the moſt potent of them, • ough he bear with them long. God and man are an • equal match. If this ſharp ſword cut not off the luſts 〈◊〉 men, it will riſe up in judgement againſt their ſouls. •• oſe mine enemies that would not that I ſhould reign • er them, bring hither, and ſlay them before my face, •• ke 19.27. he ſhall ſmite the earth with the rod of his • outh, and with the breath of his lips ſhall he ſlay the • cked, Iſa. 11.4. The Lord will come with a flaming • ord, in flaming fire to take vengeance on them that • ow him not, and that obey not the Goſpel. 2 Theſſ. 1.8. •• e Joh. 3.19. Heb. 2.2, 3. Heb. 12.25.

It followeth, [O most mighty] or, O mighty One; or, Champion: this is one of Chriſts titles, Iſa. 9.6. Hence note,

That Christ is the mighty One, II Obſerv. Chriſt is the mighty One, able to perform his Word. who is ſufficiently able to do • d execute whatſoever he promiſeth or threatneth. He is • ehovah, that giveth a being to his Word: compare Gen. 6.13. Gen. 18.1. Gen. 32.1. Hoſ. 12.6. Exod. 3.5. Joſh. • .2. Zech. 2.12. Zech. 3.1, 2.

If he ſpeak the word, it ſhall be done: help is laid upon one that is mighty, Pſal. 89.19. he ſpeaketh in righteouſneſs, and is mighty to ſave, Iſa. 63.1. mighty in deed and in • ord, before God and all the people, Luke 24.19.Reaſ. why was neceſary that Chr. ſhould be the mighty One.

It was neceſſary he ſhould be the mighty Champion, for theſe Reaſons:

Reaſ. 1 First, That he might fully compenſate, and ſatisfie the •• ſtice of the mighty God, for ſin; which a meer creature • ould not do, but onely his Blood who was the mighty God, Acts 20.28.

Reaſ. 2 Secondly, That he might be ſupported, and not ſink under his unparallel'd ſufferings and agonies; having • one on earth to aſſiſt him; his country-men, diſciples, • nd relations, either deſerting, or being not able to help him. Iſa. 63.5.

Reaſ. 3 Thirdly, Becauſe he was to overcome and conquer • trong and mighty enemies, the World, Sin, Satan, Death, • nd all the powers of hell and darkneſs. Joh. 16.33. Heb. 2.14. Col. 2.15. 1 Joh. 3.8. This argueth him to be mighty, the Almighty One.

Reaſ. 4 Fourthly, Becauſe he was to impetrate and procure us great and glorious bleſſings; which none could but the mighty God. 1 Theſſ. 5.9. Eph. 1.3, 14. Heb. 19, 20.

Uſe. 1 To apply this: Is Chriſt the mighty One, that d • out his ſharp ſword againſt his and our enemies? Let then learn to imitate him, in maintaining a continual 〈◊〉 againſt the devil and his party, till they be utterly 〈◊〉 dued, and brought under our feet; which is promi •• Rom. 16.20. And that we may fight it out victoriouſly us put on the whole Armour of God; for we wreſtle againſt fleſh and blood, but againſt principalities powers, Eph. 6.11, 12. All true believers are ſouldie •• Chriſts camp: they all hold ſwords, being expert in 〈◊〉 every man hath his ſword upon his thigh, Cant. 3.8. 〈◊〉 lowing their victorious captain, Heb. 12.2, 3.

Uſe. 2 Secondly, Chriſt being the mighty One, we ſhould the ſenſe of our own weakneſs and inability, have 〈◊〉 courſe to him, before whom all our enemies ſhall be •• tered as duſt before the winde, Pſal. 18.42. and in wh • we are more then conquerors, Rom. 8.37. When we 〈◊〉 with ſtrong and mighty corruptions, which like the 〈◊〉 of Zeruiah are too ſtrong for us; and with great and 〈◊〉 ficult duties and ſufferings, which we cannot perform 〈◊〉 undergo, by inherent ſtrength: let us be ſtrong in 〈◊〉 Lord, and remember that his mighty power is engag • for us, Eph. 6.10. and that when we are weak in 〈◊〉 ſelves, then are we ſtrong in him, 2 Cor. 12.9, 10. 〈◊〉 worketh mightily and effectually in us, Col. 1.29. Eph. 1. •• 2 Cor. 13.3. Gal. 2.8. I can do all things (ſaith the Apoſtle) through Christ which ſtrengthneth me, Phil. 4.13.

Again, [With thy glory and thy majestie] or, with thy glorious majeſtie. Chriſt is the King or Lord of Glory, P •• 24.7, 10. Joh. 17.5. 1 Cor. 2.8. who is decked with maje •• and excellencie, and arayed with glory and beauty, 〈◊〉 40.10. Pſal. 104.1. the whole earth is full of his glo •• Num. 14.21.

The Allegory is here further carried on; the Spirit of 〈◊〉 alluding to a Prince riding triumphantly in his Cha ••• , as it was the manner of the Romans and other Na ••• s: by which the Scripture illuſtrates the Victories 〈◊〉 Triumphs of Chriſt, who led Captivity captive, Pſal. •• 18. Eph. 4.8.

1. Chriſt is the Prince that rideth in this Chariot.

2. The Spirit and Word of God, are the guides to 〈◊〉 Chariot.

3. The horſes are four: 1. Majeſtie, 2. Truth, 3. Meekneſs, 4. Righteouſneſs.

Chriſt riding in his triumphant chariot, is not attended ••• h worldly vain pomp and gallantry; but with Truth, ••• ekneſs, and Righteouſneſs.

[In thy Majeſtie ride proſperouſly] Or, Proſper thou be ••• ſe of truth. Ainſworth reads it, In thy comely honor ••• ſper, ride on, Word of truth.

The Goſpel, or Word of truth, as 'tis called, Eph. 1.13. 〈◊〉 . 1.4. Joh. 17.17. is the white horſe, on which Chriſt 〈◊〉 proſperouſly and ſucceſsfully, Rev. 6.2. Rev. 19.11. I Obſerv. Chriſt rides in Majesty, truth, meekneſs, and Righteouſneſs.

Hence obſerve,

That the wheels of Chriſts chariot, in which he rides when 〈◊〉 goes forth to conquer his enemies, are majeſtie, truth, meek ••• s, and righteouſneſs. Theſe are diſplayed in the •• eaching of the Goſpel, as the attendants of our victo •• us Champion.

Firſt, Majeſtie attends him. The Lord reigneth, 1 Majeſty. and 〈◊〉 clothed with majeſtie, Pſal. 93.1. When the beauty and •• ory of the perſon and offices of Chriſt are held forth 〈◊〉 the language of the holy Ghoſt, 1 Cor. 2.13. Oh what majeſtie is there in ſuch a Miniſtery! Honour and Ma •• ſtie are laid on Chriſt, whoſe type King David was, Pſal. • .5. The voice of the Lord in his word and works, is •• werful, and full of Majestie, Pſal. 29.4. and he maketh known to the ſons of men the glorious majestie of his Kingdom, Pſal. 145.10, 11, 12, 13.

Secondly, 2 Truth. Truth waits on him. The Lord is true 〈◊〉 his ſayings, and in all his works. There is 1. The 〈◊〉 of his Eſſence. 2. The truth of his Word. 3. The 〈◊〉 of his Operations. He is Truth it ſelf, the knowl ••• whereof makes us free, Joh. 8.32. His Goſpel is emphatically the word of Truth, Col. 1.5. 1 Tim. 1.15. His •• rit is the Spirit of Truth, Joh. 14.17. And all the preſes are true, yea and amen in him, 2 Cor. 1.20.

Thirdly, 3 Meekneſs Meckneſs accompanies him. Though 〈◊〉 King be full of majeſtie, being the Lion of the Tribe Judah, Rev. 5.5. yet withal, he is full of Meekneſs, meek as a Lamb: Iſa. 53.7. Behold, thy King comen •• thee meek, riding on an aſs, Matth. 21.5. His Word 〈◊〉 be taught with meckneſs, 2 Tim. 2.25. and to be recei ••• with meekneſs, Jam. 3.21. And we are to learn of 〈◊〉 who is meek and lowly, Matth. 11.31. His meekneſs gentleneſs appeareth, in his offering mercy, pardon 〈◊〉 peace to the greateſt rebels, who have ſtood it out 〈◊〉 againſt him. You will ſay, He is a meek and ge •••• Prince indeed, who inviteth and receiveth to mercy 〈◊〉 moſt deſperate rebelt. Such a Prince is Chriſt.

Fourthly, 4 Justice. Chriſt rideth in Juſtice, or in meekneſs Juſtice; Juſtice being meekly adminiſtred in his kingdom which conſiſts in righteouſneſs, &c. Rom. 14.17. & whe •• Juſtice and mercy meet, and kiſs each other, Pſal. 85. •• Chriſt is King of Juſtice, and King of peace, Heb. 7. •• And in his Goſpel, the juſtice of God without the La • revealed through a Mediator, for the pardon and juſtification of ſinners, Rom. 3.21. So that here is meekneſs juſtice, or juſtice tempered with mercy.

Ʋſe. Let us therefore chearfully meet our King (who is 〈◊〉 our Saviour) riding in his chariot, attended with truth and meekneſs of juſtice, for our peace and ſalvation. Prince that comes riding in his chariot meekly, and graciouſly, to viſit his poor ſubjects, how doth it engage th •• hearts to him? Oh what will not they do for ſuch Prince? If Chriſt finde not entertainment in this equipage with you, he will come to you in unſpeakable •• rour; as it followeth: Thy right hand ſhall teach 〈◊〉 ••• ble things. Now he comes in majeſtie and juſtice, ac •••• panied with meekneſs: but he will ſhortly appear in •••• eſtie and juſtice, accompanied with wrath and vengeance: Matth. 3.7. Rom. 2.5. 2 Theſſ. 1.8. Jude 7. when ••• y will ſay to the mountains and rocks, Fall on us, and 〈◊〉 us from the face of him that ſitteth on the throne, 〈◊〉 from the wrath of the Lamb: for the great day of 〈◊〉 wrath is come, and who ſhall be able to ſtand? Rev. 6. 〈◊〉 17.

Uſe. 2 Secondly, 'Tis for our comfort and ſupport, that however the Rulers of the world are or may be falſe, unjuſt, •• el, tyrannical towards their ſubjects; yet Chriſt, who King of Nations and Saints, rideth in his chariot, attended with meekneſs, truth, and juſtice. Let us look •• his King more: as for men, they are but a lye and va •• , Pſal. 62.9. He that is now attended with meekneſs 〈◊〉 juſtice, will put forth his Majeſtie in the nations of 〈◊〉 world, and daſh the wicked powers thereof in pieces, 〈◊〉 will advance his own Kingdom, whereof there ſhall no end, Dan. 2.44. The people of God may well ex ••• a more righteous Government then is in the ••• ld.

Ʋſe. 3 Thirdly, It may inform us, that the happineſs and prosperity of a Nation conſiſts not in a multitude of horſes, ••• s, &c. Pſal. 33.16, 17. Nor doth outward pomp and 〈◊〉 at Titles put a true majeſtie upon Governours; but ••• ir ruling in the fear of the Lord, 2 Sam. 23.3. and governing the people with truth, meekneſs, and juſtice, (as ••• riſt doth:) this is that which will render their Government truly majeſtical and glorious. They that ride meekneſs, truth and juſtice, ride proſperouſly: but as others, that ride in cruelty, rigour, and injuſtice, they •• ll not proſper.

[In thy majeſtie ride proſperouſly:] Or, as it is varyed 〈◊〉 in the margin, Ride thou, prosper thou.

Hence note,

That whenſoever Chriſt rideth, II Obſerv. Chriſt proſpers in his undertakings. he rideth a proſperous jour ••• . He doth not beat the air, or labour in vain; but ••• h fully execute and perform the work for which he •• ne, and which the Father gave him to do, Joh. 17.4. 〈◊〉 that the Father gave him, ſhall come to him, Job. 6.37. We often take journeys and do works to little •• poſe: but 'tis not ſo with Chriſt, who ordereth hi •• fairs in wiſdom, and manageth them with power; w ••• wonderful in counſel, and excellent in working, Iſa. 2 •• . His word ſhall proſper in the thing whereto the ſend •• Iſa. 55.11. In that Dialogue between the Father and Son, Iſai. 49.4. Chriſt ſaith he hath laboured in vain, ſpent his ſtrength for nought: yet the Father tells that he ſhall be for a light to the Gentiles, and for •• vation unto the ends of the earth, verſ. 6. He ſhall his ſeed, and the pleaſure of the Lord ſhall proſper in hand. He ſhall ſee of the travel of his ſoul, and ſhall ſatisfied. Iſa. 53.10, 11.

Hence there will ariſe two Corollaries:

Corol. 1 Firſt, That Chriſts work, both in the Church, and the world, ſhall go on, be the Inſtruments never ſo 〈◊〉 or inconſiderable. Not by might, nor by power, but my Spirit, (ſaith the Lord of hoſts) Zech. 4.6. If th • be but twelve poor diſciples, fiſher-men and mechanic (as they are called) yet if Chriſt go along with th •• they ſhall conquer nations, and do great things, Rev ••• Therefore let us not deſpiſe the day of ſmall things, thoſe weak ones whom the Lord employs in his w ••• Weak things ſhall confound the ſtrong; things that not, ſhall confound things that are, 1 Cor. 1.27, 28. W •• ever they be that Chriſt employeth in his Army, whe •• Rational, Senſitive, or Inanimate creatures; yet 〈◊〉 be their Captain and Leader, they ſhall prevail.

Corol. 2 Secondly, There is no counſel againſt the Lord, P ••• 21.30. If men and devils aſſociate, they ſhall be bro ••• in pieces, Iſai. 8.9, 10. The counſel of the Lord 〈◊〉 ſtand, Acts 5.39. No weapon formed againſt him and Church ſhall proſper, Iſa. 54.17. Chriſt rideth proſper •• and therefore they that ride and act againſt him, 〈◊〉 needs miſcarry; or if they ſeem to proſper for a whi •• a wicked courſe, as ſometimes they do, Jer. 12.1. Jer. 5. • . Eccl. 8.14. Eccl. 9.3. yet it is in greater judgement to th •• and their end (if they perſiſt) will be deſtruction.

Obſerve,

That to be an enemy to Chriſt in his kingly office and dignity, II. Obſerv. 'Tis a great evil to oppoſe Chriſts Kingly Office. doth exceedingly provoke the Lord to wrath.

Uſe. What cauſe, then, have we to bewail before the Lord the preſent poſture of the inhabitants of theſe Nation who will not have the Lord to reign over them, and govern them by his Laws? Nay, are there not many th •• pretend to much acquaintance with Chriſt, who yet 〈◊〉 far enough from ſubmitting to him in his Kingly Office ſo as to let him wholly diſpoſe of their outward honour dignities, and concernments for his glory? they ſeem truſt him with their ſouls; but alas, in the management of outward and civil things and employments, they ha • recourſe chiefly to their own wit, policie, invention, as the kingdom of Chriſt had nothing to do therewith.

Let us go on: [Thine arrows are ſharp:] (That is) the Word of thy Kingdom, which is ſharper then any two edged ſword, piercing even to the dividing aſunder ſoul and ſpirit, Heb. 4.12. The words and judgment of God are his Arrows: ſo Pſal. 64.4. Deut. 32.1 whereby he woundeth and deſtroyeth the kingdom Sin, Satan, and Antichriſt; and ſubdueth the nation of the world to himſelf. See Rev. 19.15.

Obſerve therefore,

That Chriſt, the King of kings, III. Obſer. Chriſt is a moſt excellent archer. and Lord of lords, (as is ſtiled, Rev. 17.14. Rev. 19.16.) is a moſt excellent arc •• who hits the mark whenſoever he ſhooteth, Rev. 6.2, 3.

There is no ſtanding before him, if he bend his bow • and ſhoot the arrows of his wrath: The people ſhall fa •• under him. The ten horns which are ten Kings, Rev. 1.14. ſhall make war againſt the Lamb; but he ſhall over come them, though there be but a few faithful and choſe ones with him: and for the implacable enemies of the Church, they ſhall be ſlain with the ſword of him the ſits upon the horſe; which ſword proceedeth out of 〈◊〉 mouth, Rev. 19.21.

Again, [Thine arrows are ſharp in the heart of the King ••• enemies] Other Archers can onely wound the bo •• but Chriſt, who is King of Spirits, Numb. 16.22. pierceth the heart with his arrows.

Hence obſerve,

That ſuch as draw not near to Chriſt with their hearts and ſpirits, IV. Obſer. Chriſt ſhoots the keen arrows of his wrath into the conſcience. he both can and will ſend the ſharp and keen arrows of his wrath into their conſciences: So that they ſhall be forced to fall under him, and bow down before him, Pſal. 2.9. The arrows of the Lord are like the ſwords of Saul and Jonathan, which did execution, and returned not empty, 2 Sam. 1.22. His bowe of ſteel ſhall ſtrike his enemies thorow: The gliſtring ſword cometh out of their gall, and terrors are upon them, Job 20.24, 25.

The civil Magiſtrate commands onely the outward man, and the things relating thereto. But Chriſt being God as well as man, ſearcheth the hearts, and weigheth the ſpirits of men, Joh. 2.25. Prov. 16.2.Chriſt ou • ſpirit. King ſpecially regards the ſpirits of men. He is the great King, the ſupreme Magiſtrate, before whom the hearts and inward parts of men are anatomized and cut up: yea, all things are naked and opened unto the eyes of him, with whom we have to do, Heb. 4.12, 13. This King doth ſpecially regard the ſpirits of men, as is demonſtrated in the following particulars.

First, He chiefly requires heart-worſhip, 1. He requires ſpirit worſhip. and ſpirit-ſervice and obedience; without which, bodily worſhip profiteth not, 1 Tim. 4.8. he will be worſhipped in ſpirit, Joh. 4.24. Phil. 3.3. Not after the oldneſs of the letter, but after the newneſs of the ſpirit, Rom. 7.6.

Secondly, By and from him, 2. By him we have ſpiritual bleſſings. we have ſpiritual and ſoul-bleſſings, which are the choiceſt bleſſings, Eph. 1.3. The heart is comforted, Hoſ. 2.14. and the inward man ſtrengthned, by and through him, Eph. 3.16, 7. he hath communion eſpecially with the ſpirits of his people, 2 Tim. 4.22. None can ſpeak peace to the broken heart, but he: Iſa. 61.1. nor will the wounded ſoul be at reſt, till he creale the fruit of the lips peace, peace, Iſa. 57.19. 3. He furni • ſhethus with ſpiritual weapons.

Thirdly, He exerciſeth his ſubjects in a ſpiritual warfare, and furniſheth them with ſpiritual weapons and armour, to guard and fortifie their ſpirits, Eph. 6.11, &c.

Fourthly, Spirit-defilements, and heart-pollutions, 4. Spirit-pollutions are moſt odiou • to him. as ſecret atheiſm, pride, ſelf-love, hereſie, idolatry, unbelief, hypocriſie, vain thoughts, and contemplative wickedneſs, are moſt abominable and loathſom to this ſpiritual King, as appears in the dreadful fall of the evil Ange • 〈◊〉 who are not corporal, but ſpiritual wickedneſſes, Eph. 6.1 • There is not onely the filthineſs of the fleſh, but alſo 〈◊〉 filthineſs of the ſpirit, 2 Cor. 7.1.

Fifthly, 5. He gives up the obſtinate ſinner to ſpiritual deluſions, as the moſt dreadful. He giveth up obſtinate ſinners to ſpiritual judgements and deluſions, Iſa. 6.9. Rom. 1.24. as namely, hardneſs of heart, blindneſs of minde, ſearedneſs 〈◊〉 conſcience, 1 Tim. 4.2.

If men impriſon the light, and hold the truth in u ••• righteouſneſs, Rom. 1.18. and receive not the Goſpel 〈◊〉 love, 2 Theſſ. 2.11, 12. the Lord will ſend forth an ev ••• ſpirit, which ſhall poſſeſs them, 1 King. 22.21, 22, 23. The Law of God, which is holy and ſpiritual, Rom 7.12, 〈◊〉 (and which is not aboliſhed, but eſtabliſhed in and 〈◊〉 Chriſt, Rom. 3.31.) doth, 1. Not onely condemn outward groſs acts, but inward luſt and concupiſcenc • . 2. It requires not onely outward, but alſo (and th •• chiefly) inward, heart-righteouſneſs and holineſs. And 3. It inflicts not onely torments upon the body, b •• ſcourgeth and laſheth the ſpirit and inward man, and the ſometimes of the elect themſelves, at leaſt to their ſ •••• and feeling; the ſharp arrows of the Lord ſtick faſt 〈◊〉 them, Job 6.4. Pſal. 38.2, 3. If the Lord pour but a d •••• of wrath into the conſcience, it will cauſe more angui •• and horrour then all outward afflictions; witneſs po •••• Spira, and others. If thy wrath (O Lord) be but kindle a little, bleſſed are they that put their truſt in thee, Pſal. 2.12.

Uſe. 1 Firſt, then, Let this be a warning to the hypocrite, wh ••• brings before the Lord onely a lip-worſhip, when 〈◊〉 heart is far from him. Aſſure thy ſelf, O hypocrite, that the Lord will finde thee out, and unmask thee: even th •• Lord, whoſe arrows are ſharp in the hearts of his enemie • will come as refiners fire, and will ſearch Jeruſalem as with candles, Zeph. 1.12. Out of Sion, a fire ſhall devour before him, Pſal. 50.2, 3. Wo to the hypocrite in that day; h •• great hope & confidence ſhall periſh, Job 8.13, 14. he ſhall not be able to ſtand before God, Job 13.16. When th •• Maſter of the feaſt came, the gueſt that wanted the wedding-garment had not a word to ſay for himſelf, but was •• echleſs, Matth. 22.12. Oh let us look after ſincerity 〈◊〉 heart, and truth in the inward parts. We may de •• ve the moſt diſcerning Chriſtians; but there is no dal ••• ing with him, whoſe eyes are as a flame of fire, Rev. 1.14. •• d who pryes into the ſecret corners of the heart. The •• umphing of the wicked is ſhort, and the joy of the hypocrite but for a moment, though his excellencie mount 〈◊〉 to the heavens, yet he ſhall vaniſh away as a dream, •• b 20.5, 6, 7, 8.

Uſe. 2 Secondly, It may inform us, that thoſe keen arrows of •• od which pierce the heart and ſoul, are the ſharpeſt and •• oſt dreadful of any; none like them. The ſpirit of a ••• n will bear his infirmity; but if the ſpirit and conſcience be wounded, who can bear it? Prov. 18.14. Heart •• agues are the greateſt: all the other plagues and judgments which fell on Pharaoh and his people, came far • ort of that plague which was upon their hearts. Thus is alſo with the poor Jews at this day; the deſtruction their City and Temple, all the judgements and terrible •• ings which have befallen that Nation, by ſword, fa •• ine, peſtilence, are not near ſo ſad and dreadful, as their ſoul-plagues and deluſions; when notwithſtanding 〈◊〉 the judgements of the Lord, yet the hearts of men are • ut up in blindneſs and obſtinate impenitencie and un •• lief: or when men proſper in a wicked courſe, and their •• arts are lifted up, and they bleſs themſelves, and put • ay the evil day far from them, Amos 6.3. According their paſture, ſo are they filled, and their heart is exalt •• ; therefore they forget the Lord, Hoſ. 13.6.

Uſe. 3 Laſtly, Will the Lord ſend his ſharp arrows into the •• arts of his enemies? Then ſearch and look into your •• arts betimes. Will you ſtill ſtand it out ſtubbornly againſt Chriſt? Ah poor S •••• s! The time will come, that the •• arts of the ſtouteſt among you, ſhall fail, and even ſink thin you, through unſpeakable horrour and deſpair. • here is no contending with the Almighty, Job 40.2. With •• m is terrible majeſtie, Job 37.22. Out of Chriſt, he is a •• ſuming fire, Heb. 12.29. The Lord ſends his plagues •• on the heart, Exod. 9.14. threatnings, curſes, terrours, ſoul-plagues, one upon the neck of another, Deut. 28. •• , 17, &c. So that there is no remedy, but you muſt •• eld the Bucklers: and let me tell you in the name of the Lord, that if you do not now reflect, and lay •• hands upon your hearts, crying out, O miſerable that I am, what have I done? yet the time will 〈◊〉 that you ſhall do it, when alas it will be too late. 〈◊〉 1.24, 25, 26. Oh what diſmal thoughts, what dre •• ſelf-reflections, what unſpeakable horrours will 〈◊〉 thy ſoul, when it departs out of the body! Thy ſhall have pain, and thy ſoul within thee ſhall mo •• Job 14.22. And thou ſhalt ſay, How have I hated in •• ction, and my heart deſpiſed reproof; and have not ob •• the voice of my Teachers, nor inclined mine ear to 〈◊〉 that inſtructed me? Prov. 5.11, 12, 13. Let us there take heed in time to our ſpirits, whilſt it is called to and before the evil day come upon us.

Quer. How do ye prove that Chriſt is the eternal moſt 〈◊〉 God?Several demonſtrations of Chriſts eternal Godhead.

Anſw. His eternal Deity, coequality and conſubſtan • ity with the Father is demonſtrated,

Demonſt. 1 Firſt, From his divine Names and Titles. From his divine names. He to ••• m the Incommunicable titles of the high God are at •• uted, is the moſt high God: But the Incommunica •• titles of the moſt high God are attributed to Chriſt. •• e nominal, real, and relative attributes of God are •• en to him.

〈◊〉 . 1 Iehovah. Jehovah is one of the Incommunicable names of 〈◊〉 , which ſignifies his eternal eſſence, Exod. 15.3. Gen. 〈◊〉 . a name ſo full of divine myſteries, that the Jews hold unlawful to pronounce it. It ſignifies, 1. That God 〈◊〉 eternal independent being of himſelf. 2. That he •• es being to all creatures, Acts 17.28. 3. That he 〈◊〉 and will fully execute and perform his word and •• miſes. God tells Moſes, Exod. 6.32. that he was not own to Abraham, &c. by this name: not but that they 〈◊〉 know this to be the incommunicable name of the 〈◊〉 high God, but they lived not to ſee the accompliſhment of Gods promiſe touching the deliverance of their ••• erity out of Egypt, and their poſſeſſing of the promiſe land.

Now this glorious name Jehovah, ſo full of myſteries, 〈◊〉 ſcribed to Chriſt, Zech. 2.12, 13. Gen. 32.30. Gen. 48.16. ••• l. 102.26, 27. Heb. 1.8, 9, 10, 11. He is Jehovah our righteouſneſs, Jer. 23.5, 6. Jehovah rained fire and brim ••• ne from Jehovah out of heaven, Gen. 19.24. that is, 〈◊〉 a created Angel, but Jehovah the Son of God, the ••• reated Angel that ſtayed with Abraham, Cap. 18. rain ••• fire and brimſtone from Jehovah the Father.

Object. But this title Jehovah is appropriated to the lurch, Jer. 33.16.

Anſw. 1. It is with reference to Jehovah the Son of ••• d, as ſhe bears his name, and is juſtified by his righteousneſs: and ſo this title is given to Jeruſalem, Ezek. 48. •• and to the Altar erected by Moſes, Exod. 17.15. not ſolutely, but reſpectively, in regard of the preſence Jehovah there.

〈◊〉 Montanus, with others of prime note, render the text word for word thus: He that ſhall call her, is Jehovah Tzidkenu: and Vide Engl. Annot. in loc. ſome, thus: This is the name wherewith every one ſhall call him, Jehovah our righteouſneſs. Now according to this reading, the name is attributed. Chriſt her husband, and not to her. But if it be applied to the Church, (as that Interpretation is thought be the moſt genuine) then it is not properly and abſolutely, but reſpectively aſcribed to her, with reference Chriſt her Husband, of whom it is properly meant.

2 Obſect. But there is no ſuch myſtery in the word Jehovah, touching the Godhead of Chriſt: for if ſo, it wo •• then have been made uſe of in the New Teſtament; wh •• it is not.

Anſw. The Greeks could not by one word in the language emphatically expreſs the myſtery and ſignicancie of this name Iehovah; and therefore the force it is opened in divers words by the Apoſtle Iohn in New Teſtament, and that with reſpect to the Divinity Chriſt. See Rev 4.8. Rev. 1.4, 8. Rev. 11.17. So 〈◊〉 for the name Iehovah.

II. 2 Eheich. Another Name or Title which denotes the effect of God, is Ehcieh; I am that I am, or I will be that I •• be, Exod 3.14. It hath the ſame root with Iehovah, 〈◊〉 ſignifies that God is an eternal unchangeable Being. 〈◊〉 Name is given to Chriſt; who is Alpha and Omega, 〈◊〉 Beginning and the Ending; which Is, which Was, 〈◊〉 which is To come, the Almighty, Rev. 1.8. who ſaith himſelf, Before Abraham was, I am, Joh. 8.58.

III. 3. Elohim. Elohim, which ſignifies the Perſons in the effect 'Tis a name of the plural number, expreſſing the Tri •• of Perſons in the Ʋnity of Eſſence: and therefore 〈◊〉 obſerved by the Learned, that the holy Ghoſt beginning the ſtory of the Creation with this plural name of G •• joyned with a verb of the ſingular number. The m ••• ty Gods, or all the three Perſons in the Godhead, ••• ted, Gen. 1.1. And Iehovah Elohim ſaid, Man is bec ••• as one of us, Gen. 3.22. And again, None ſaith, 〈◊〉 is God my Makers? Job 35.10. This name is alſo a •• buted to Chriſt, Pſal. 45.6. Heb. 1.8. one of the th •• perſons in the Divine effence, but is never abſolutely •• ven to any creature.

IV. 4. El Gibber Another Title is El Gibbor, the ſtrong and mi ••• God. This is alſo attributed to Christ, Iſa. 9.6.

V. 5. El Shaddai. Another of the incommunicable Titles of God is ••• l-Shaddai, God Omnipotent or All-ſufficient, Gen. 17.1. which is given to Chriſt: compare we Gen. 35.6, 9, 10, 11. with Hoſ. 12.4. That Angel that appeared to Jacob, was Chriſt the Angel of the Covenant. Neither the Father • or the holy Ghoſt is ever called an Angel in Scripture: • or was this a created Angel; for then Jacob would not have made ſupplication to him: but he was an uncreated Angel, even the Lord of hoſts, the Almighty God, who • pake with Jacob in Bethel; the ame Angel that conducted the Iſraelites in the wilderneſs, and fought their battels, Exod. 3.2. Acts 7.30. 1 Cor. 10.4, 5, 9. even Chriſt • he Almighty, Rev. 1.8. Rev. 4.8. As for theſe two laſt Titles, they ſignifie God in his eſſential works.

VI. Adonai, or Lord: 6. Adonai. though it be given analogical •• to creatures, yet properly it belongeth to God alone. This is alſo uſed in the plural number, to denote the myſtery of the Trinity. If I be Adonim, Lords, where is my •• ear? It is given to Chriſt, Pſal. 110.1. Dan. 9.16. Mat. • 2.44. Heb. 1.13.

Chriſt is called God, Joh. 1.1. the true God, or very God, 1 Joh. 5.20, the great God, Tit. 2.15. God above •• ll, bleſſed for ever, Rom. 9.5. The Wonderful, Counſel • r, The mighty God, The everlaſting Father, The Prince of peace, Iſa. 9.6. a text uniſerably perverted, and miſapplied to Hezckiah, by the later Jews and ſome others, 〈◊〉 if they were reſolved to put out their eyes, leſt the •• ght ſhould ſhine into them.

The ſecond proof of the eternal Godhead of Chriſt, 2 Demonſt. is taken from his divine properties. is taken from his divine Properties and Attributes. He to whom the incommunicable Properties of the moſt high God are attributed, is the moſt high God: But the • ccommunicable Properties of the moſt high God are attributed to Chriſt: As, 1. Eternity, Joh.8.58. Iſai. 9.6. Rev. 1.8, 17. Rev. 22.13. • eb. 7.3. Chriſt was before all creatures, when there as nothing but eternity, Prov. 8.22, 23, 30. Joh. 1.1. Joh. 7.5. Mica. 5.2. 1 Joh. 1.1, 2. 2. Omniſcience: he knoweth all things, Ioh. 2.24, 25. • ev. 2.8, 9, 23. Matth. 9.4. Matth. 12.25. Ioh. 10.15. Ioh. 16. •• . Ioh. 21.17. Col. 2.3. 3. Omnipreſence: he filleth all things, Matth. 18.20. Matth. 28.20. Ioh. 3.13. Ioh. 14 23. Eph. 4.10. 4. Omnipotencie: he can do all things, Ioh. 5.19, 21 • Heb. 1.3. Phil. 3.21. Rev. 4.8. Rev. 17.14. 5. Equality with the Father, and that without robbery • Phil. 2.6. 〈 in non-Latin alphabet 〉 , ſubſiſting in the ſor • of God, he thought it no unjuſt prey to be equal with God. He who is in the form of God, and without prejudice to the Father equal to him, muſt needs be God by nature, an independent God, the moſt high God.

Another Demonſtration of the eternal Godhead o • Chriſt,Conſid. 3 Demonſt. from his divine works. is taken from his divine works. He to whom thoſe actions are aſcribed, which are proper to the mo •• high God, is the moſt high God: But ſuch actions o • works are aſcribed to Chriſt.

1. Works of power: As, 1. Creation, Heb. 1.2. Col. 1.16. Joh. 1.3. Pſal. 102.25. Heb. 1.10. Eph. 3.9. 2. Univerſal Conſervation of all things, Heb. 1.3. Joh 5.17. 3. Miracles, Joh. 14.11. Matth. 8.16, 28, 29. Mar. 9.6, 33.

2. Works of grace: As, 1. Election, Joh. 13.18. Joh. 15.16, 19. 2. Redemption, Gal. 3.13. Gal. 4.4, 5. 1 Theſſ. 1.10. None but the moſt high God could ſave and deliver us from the curſe of the Law, Sin, Satan, Death, Hell, and the wrath to come: theſe were too pote • enemies for a meer creature to buckle with and to overcome.

3. The pouring out of the holy Ghost upon us, Ioh. 4.10. Ioh. 6.27. Ioh. 7.38, 39. Ioh. 16.7. Iohn baptized onely with water, but Chriſt with the holy Ghost and with fire, Joh. 1.33.

4. Giving us eternal life, Joh. 10.28. 1 Joh. 5.12, 13. Joh. 11.25, 26.

Fourthly, 4 Demonſt. from the divine worſhip aſcribed to him. The Godhead of Chriſt is evinced and demonſtrated, from his divine honour and worſhip. The Apoſtle ſheweth, Gal. 4.8. that religious worſhip ought to be performed to none but to him that is God by nature; and that they are ignorant of the true God, who religiouſly worſhip them that are not Gods by nature 〈◊〉 and therefore if Chriſt were not God by nature, and conſubſtantial with the Father, we ought not to perform religious worſhip to him. So then, he to whom religious worſhip is truly exhibited, is the moſt high God: But religious worſhip is truly exhibited unto Chriſt. Phil. 2.10. Joh. 5.23. As, 1. Prayer, and calling upon his Name, Acts 7.57. Rev. 1.5. Joh. 16.24. Rom. 10.13, 14. 2. Baptiſm is to be adminiſtred in his Name, Matth. 28.19. 3. We are to believe on him, Joh. 1.12. Joh. 3.16. Ioh. 6.47. Ioh. 14.1.

The laſt Demonſtration of Chriſts eternal Godhead is taken from Ioh. 10.30. 1 Ioh. 5.7. 5 Demonſt. is taken from Chriſts oneneſs with the Father. Chriſt is one in eſſence and nature with the Father, and therefore he is the moſt high God. In verſ. 8. of 1 Ioh. 5. it is, They agree in one, (that is) they conſent in their teſtimony: but in this verſ. 7. we finde that they are one, (that is) one in nature, co-eſſential and conſubſtantial; therefore they agree in their teſtimony. The Apoſtle, in verſ. 9. diſtinguiſheth the teſtimony of the Father, Word and Spirit, (as being the teſtimony of the eternal God) from the teſtimony of man.

Thus much for the proof of the Godhead of Chriſt.

Quaer. But was it neceſſary that Chriſt (who aſſumed our nature) ſhould be the eternal God?

Anſw. Yes, it was neceſſary that it ſhould be ſo,It was neceſſary that Chr. ſhould be the eternal God, for ſeveral Reaſons. both in reſpect of God and us.

I. The majestie of God required it, who is ſo holy, pure and juſt, that none could interpoſe, but he that was God eſſentially one with the Father, Ioh. 10.30. Ioh. 14.9, 10, 11. The Angels could not: for though they be glorious creatures, yet being compared with the ſacred Majeſtie of God, they are unclean, Job 15.55. Iſa. 6.2. much leſs could man reconcile himſelf to God, there being none that doth good, no not one, Rom. 3.10.

II. It was neceſſary in reſpect of man.

1. The evils to be removed, and the enemies to be ſubdued, were exceeding potent; Sin, and the conſequents thereof: as, the wrath of God, the curſe of the Law, the power of Satan, death temporal and eternal.

2. The good things to be procured, were exceed •• rich and glorious: as, perfect righteouſneſs, adoption union with God, the indwelling of the holy Ghoſt a •• his gifts, everlaſting bliſs and glory. Who could remo •• theſe evils, and procure theſe bleſſings, but onely God himſelf?

3. To fortifie us againſt fears and doubts, when Satan tempts us to queſtion our reconciliation to, and union with God, (as too high a priviledge for us) we ſhould call to minde, that he who was crucified, and wrough • out this glorious redemption for us, is the Lord of glory Iehovah the moſt high God, Acts 20.28. 1 Cor. 2.8. 〈◊〉 Satan tempt us to doubt of the truth and reality of God ſpel-promiſes, and to conclude that the comforts there •• held forth, are too good and precious for us; we ſhould then remember, that all the promiſes are yea and amen •• Chriſt, who is the glorious eternal God, 1 Cor. 1.20.

4. To comfort us in reſpect of perſeverance; ſeeing we are elected in Christ, Eph. 1.4. and our life is hid wi •• him who is God, Col. 3.3. therefore it is ſure: None ſhall pluck them out of my hand, (ſaith Chriſt.) My Father which gave them me, is greater then all: and, I and my Father are one; one in nature, will, operation, Ioh. 10.28, 29, 30. They that believe on Chriſt, have eternal life • and ſhall not come into condemnation, Joh. 5.24.

I ſhall now (by God's help) anſwer the moſt material Objections that are made againſt the Godhead o • Chriſt.

1 Object. Chriſt is diſtinguiſhed in Scripture from the eternal God,Objections againſt the Godhead of Christ. and therefore he is not the eternal God.

Anſw. Chriſt, as he is the Son of God, is not ſubſtantially or eſſentially diſtinguiſhed from God. The divine eſſence it ſelf, neither is, nor can be divided nor diſtinguiſhed: But the Perſons in the divine eſſence may and ought to be diſtinguiſhed. We confeſs, that in the unity of the Godhead there is a plurality, which is not accidental; for God is a moſt pure act, that admits of no accidents: nor is it eſſential, for God is one eſſence onely: But it is perſonal. Chriſt then is not diſtinguiſhed from God in reſpect of eſſence, but in reſpect of the manner of being: for in the Divine eſſence, the diverſe manner of being is to be conſidered; and this ſhall be more fully ſpoken to hereafter.

2 Object. Chriſt receiveth life from the Father, Joh. 6.57. and is the gift of the Father: and therefore is not the eternal God equal with the Father.

Anſw. 1. Chriſt the Son of God hath an eſſential life and glory communicated to him from the Father by neceſſity of nature, and that from eternity; the ſelf-ſame eſſence and life, and in the ſame perfection with the Father, who, as he hath life in himſelf, ſo he hath given to the Son to have life in himſelf, Ioh. 5.26. As the Father hath it eternally in himſelf, ſo the Son hath it eternally in himſelf. It is not a life given of grace, but by way of neceſſary communication, both in reſpect of the Father and the Son. He that hath ſeen me, (ſaith Chriſt) hath ſeen the Father: I am in the Father, and the Father in me, Ioh. 14.9, 10, 11. there being ſuch an intrinſecal eſſential union between the Father and the Son, that the Son cannot chuſe but live the ſame individual life in and with the Father, and do the very ſame works which the Father doth, Ioh. 5.19.

2. There are ſome gifts of God to Chriſt by way of voluntary diſpenſation, as Chriſt is Mediator; which do not adde a new glory to him as he is the Son of God, but are declarative of that glory which was in him from eternity. By the reſurrection from the dead, and his other works and miracles, he was declared to be the Son of God with power, according to the ſpirit of holineſs. Rom. 1.4.

3. Chriſt, as man, received his life from God in the fulneſs of time, Gal. 4.4. As every creature lives, and moves, and hath its being in and from God; ſo Chriſt, in reſpect of his Manhood, conſiſting of ſoul and body, had his being, life, and motion from God. This doth not prejudice his eſſential life and glory which he had with the Father before the world was. Joh. 17.5.

3 Object. Yea, but Chriſt confeſſeth that his Father is greater then he, Ioh. 14.28.

Anſw. The Scripture alſo ſaith, that he thought it no unjust prey to be equal with God, Phil. 2.6. What, to be equal with, and yet inferiour to God? This ſeems to be a contradiction. Now therefore, to ſalve this, we muſt diſtinguiſh between Chriſt conſidered in his eternal Godhead, wherein he is equal with the Father; and Chriſt conſidered in his humane nature: or between Chriſt conſidered in his eternal eſſence, wherein he is God by nature; and Chriſt conſidered in his Office and condition of Mediator, which he voluntarily aſſumed: for though the Father gave him, yet he gave himſelf, Ioh. 10.18. Inequality in reſpect of Office, may well conſiſt with equality in reſpect of eſſence Inaequalitas officii, non tollit aequalitatem naturae..

4 Object. But Chriſt is often called the Son of God, and that ſeems to imply his inferiority to God.

Anſw. Whereas we are the ſons of God by grace and adoption, Chriſt is the Son of God by nature; his proper Son, his onely begotten Son, Rom. 8.3, 32. Ioh. 5.17, 18. Ioh. 1.14, 18. Unto which of the Angels ſaid he at any time, Thou art my Son, this day have I begotten thee, Heb. 1.5. The Jews in Chriſt's time, when he was upon earth, had ſo much underſtanding, as to diſcern that theſe two Titles, (God, and the Son of God) as applied to Chriſt, were Synonyma's, or terms convertible: Ioh. 5.17, 18, 19. And Chriſt himſelf puts it out of doubt, Ioh. 10.33, 36. and ſo doth Nathanael, Joh. 1.49. Nay, the Tempter himſelf ſo underſtood this title, [The Son of God] when he ſaid, If thou be the Son of God, command that theſe ſtones be made bread, Matth. 4.3.

5 Object. But that which begetteth, doth exist before that which is begotten.

Anſw. 1. Chriſt is begotten of the Father by unſpeakable unconceivable generation from eternity, and therefore we muſt not meaſure this glorious myſtery with the meaſure of a man: God's thoughts and ways are not as ours: Who can declare his generation? what is his name, or what is his Sons name, who can tell? Prov. 30.4. This generation differs much from that which is among men: for, 1. There the Father is in time before the Son; not ſo here. 2. There, the Father is forth of his Son; but here, the Father is in the Son, and the Son in the Father. 3. There, the Son is from his Father by propagation; but here, the Son is not from the Father by propagation, but by communication of ſubſtance, yea, the whole ſubſtance or eſſence, which no earthly Father doth or can communicate. 4. There, the Father doth of his own accord freely beget his Son in time; but here, the Father begets his Son neceſſarily, and from intrinſecal perfection. The Father is in him, and he in the Father, not onely 〈 in non-Latin alphabet 〉 , but by a co-eſſential indwelling and oneneſs of nature, and that from eternity. Pſal. 2.7. Mica. 5.2.

2. Though in tranſient acts, which are wrought in time, and paſs into the ſubject, that which begets exiſts before that which is begotten; yet it is not ſo in an immanent action, which is from eternity ever abiding in God, and the ſame with Gods eſſence. Chriſt is the brightneſs of the Fathers glory, Heb. 1.3. one that ſhines from him, as the beam from the Sun. The light of the Sun is from the Sun, the heat from the fire; and were it poſſible theſe things could be from everlaſting, then the light and heat ſhould be from everlaſting. Though we cannot in all things ſo fitly compare the eternal generation of the Son of God with that which is created in time; yet that which begets, and that which is begotten, both of them to be always together, and to be perfect, hath ſome reſemblance in the ſoul of man, which doth always within it ſelf, and of it ſelf produce Reaſon and Underſtanding: and here, that which is ſimple and perfect, doth alſo beget that which is ſimple and perfect in its kinde.

Some learned Divines do thus expreſs this Myſtery: The Father is God underſtanding himſelf; the divine nature acting firſtly in a way of underſtanding upon it ſelf, doth beget: and hence is the name Father; and that acting upon it ſelf by a reflex act of the underſtanding, is the Son or Word of God, which is God underſtood of himſelf, one with himſelf.

6 Object. This is a ſtrange thing! how is it poſſible that God ſhould be generated of God?

Anſw. It is not properly ſaid, that the Godhead was generated of the Father, or that the eſſence did beget the eſſence: but the Son was generated of the Father: For though there be no diſtinction between God, and the eſſence of God; yet the Son of God may be diſtinguiſhed from eſſence: for the Son denotes the Perſon; and Perſon and Eſſence are modally diſtinguiſhed. The Perſon is the eſſence, with a certain modification, or diſtinct manner of ſubſiſtence: they differ, not as a thing and a thing, as if they were two ſeveral things; but as a thing, and the manner of its being and ſubſiſtence. The Father is not the Son, nor the Son the Father: but they have their diſtinct, perſonal, incommunicable properties: The Father begets, and the Son is begotten. Now though the Son in reſpect of his perſon be of the Father, God of God; yet in reſpect of his Godhead, he is of none: for the Godhead of the Son is no more begotten, then the Godhead of the Father.

7 Object. But the Son of God, the ſecond Perſon, being ſent by the Father, and humbling himſelf to take upon him the nature of man, and the curſe due to ſinners, muſt needs be inferiour to God that ſent him.

Anſw. That will not follow: for Chriſt was ſent into the world, and aſſumed the nature of man, by the mutual conſent of all the three Perſons, the Father, Son and Spirit; as man was alſo created by their common conſent, Gen. 1.26. Job 35.10. As the Father gave Chriſt, ſo Chriſt gave himſelf: and as the Father anointed, ſanctified, and ſet him apart; ſo Chriſt anointed and ſet apart himſelf for the work of redemption, Ioh. 10.18. Tit. 2.14. Phil. 2.6, 7. Heb. 2.11. Ioh. 17.19. Nor doth one mans ſending another upon a meſſage, always argue ſuperiority in reſpect of power: for equals may by common conſent ſend one another. Three Virgins that are equal in power, age, and eſtate, may by conſent weave and make a garment, and but one of them wear it; and yet that one no whit inferiour to the other two. So it is in this caſe: All the three perſons agreed, that Chriſt the ſecond Perſon ſhould come into the world, and take our nature, and die for our ſins; though (for order ſake) the Father is ſaid to ſend him: not becauſe the Father partakes more of the Godhead then the Son, but becauſe he is the firſt in order among the divine Perſons.

8 Object. Whereas you mention the words Conſubſtantial, Coeſſential Perſons, i. e. that Chriſt is one in ſubſtance and eſſence with the Father, and yet a diſtinct Perſon from the Father: we do not finde theſe expreſs words in Scripture.

Anſw. 1. We ſtand not tenaciouſly upon words, ſo the thing it ſelf be granted: but commonly, thoſe that reject the words, are alſo unſound in the doctrine which the words hold forth. Calv. Inſt. lib. 1. cap. 13. S. 3, 4, 5 Arius himſelf being put to it, did acknowledge that Chriſt was God, and that he was the Son of God; but then he meant, that he was a created God, and had his beginning in time: and therefore when it was urged, that Chriſt was the eternal Son of God, and conſubſtantial with the Father, this bewrayed the ſubtilty of the man; for he could not endure the word 〈 in non-Latin alphabet 〉 . Nay, the Socinians at this day will confeſs, that Chriſt in a ſenſe is the natural Son of God; but their meaning is not, that he was eternally begotten of the eſſence of God, but that he was miraculouſly conceived and brought forth in time by God, and anointed and exalted above all creatures.

2. For the word Perſona, which was made uſe of in the Latine, as Hypoſtaſis was in the Greek Church; though it cannot be denyed, but that godly learned men, in ſpeaking of the myſtery of the Trinity, have varied in words and phraſes; (yea, herein there was no ſmall ſtrife between the Eaſt and Weſtern Churches, before they rightly underſtood one another:) yet the words Trinity of perſons, were not taken up without good cauſe. Sabellius and his followers did confeſs, that there was in the Godhead three diſtinct Attributes, and that the Father was God, and the Son God, and the holy Ghoſt God: but then he meant no otherwiſe, then if he had ſaid that God was ſtrong, juſt, and wiſe. And therefore when it was alleadged, that there was in the Godhead a Trinity of perſons or ſubſiſtences diſtinguiſhed one from another by incommunicable properties, he could not hold, but vented his poyſon againſt this precious truth.

3. Though we finde not in Scripture theſe very expreſs words, (i.e. That Chriſt is conſubſtantial with the Father, and that there are three perſons in the Godhead) yet there are words equivalent thereunto, which hold forth that Chriſt is equal with the Father, and that the three are diſtinguiſhed one from another by incommunicable properties. See Phil. 2.6. Joh. 1.1, 2. Joh. 5.18, 19. Joh. 10.33. Joh. 14.9, 16. Gal. 4.8. Heb. 1.3. Gen. 19.24. 1 Joh. 5.7. Gal. 4.4, 6. If any man ſhall ingenuouſly and reverently acknowledge that the Lord Jeſus is the eternal moſt high uncreated God, equal and one with the Father; (for we are ſure, that there can be but one eternal moſt high God:) and again, that the Father is not the Son, nor the Son the Father; and that the holy Ghoſt is neither the Father nor the Son; but that they a •• three diſtinct ſubſiſtences, or three diverſe manners • Being of one and the ſame individual eſſence: this being acknowledged, I know no ſober peaceable Chriſtian th •• will quarrel about words.

And now,Rules or Conſiderations for the better underſtanding of the myſtery of the Son of God. for the better underſtanding of this glorious Myſtery of the Son of God, I ſhall here ſubjoy ſeveral Rules or Conſiderations, grounded upon th • Word of God.

Conſid. 1 1. That though for the moſt part Chriſt doth aſcri •• the glorious works that he did, to his Father; ſetting forth thereby the glory of his Father: (I ſay, for th • moſt part; for ſometimes the Son aſcribeth his glorious works to himſelf. As the Father raiſeth up and quickeneth the dead, ſo the Son quickneth whom he will, Joh. 5.1 • , 19, 21.) yet this doth no way impeach the Godhead 〈◊〉 Chriſt: for ſuch paſſages are to be referred to his Mediatory Office, whereunto he was deſigned by the Father And in honouring the Father, he honoureth himſelf: 〈◊〉 the Father and he are one, Joh. 10.30. Joh. 5.23.

Conſid. 2 2. There are ſome things ſpoken of Chriſt, which pertain properly to his eternal divine eſſence; as, where 〈◊〉 ſaith, Before Abraham was, I am: and, The Word was 〈◊〉 the beginning with God, and all things were made by hi • Joh. 8.58. Joh. 1.1, 2, 3, 10. Some things do properly belong to his Manhood; as, where he is called the Lord ſervant, Iſai. 42.1. Iſai. 53.11. and is ſaid to have incre • ſed in knowledge and favour with God and men, Luk. 2.5 • to be hungry, thirſty, ſorrowful to the death, Matth. 4. •• Matth. 26.38. and that he came not to do his own 〈◊〉 but the will of the Father, Joh. 5.30. Joh. 6.38. Matth. 26.39. And ſome things are applicable to him in reſpect of his office of Mediator, which he performed a God-man; as, where he is ſaid to receive power from God to forgive ſin, to raiſe the dead, and to give righteouſneſs, peace and ſalvation to the elect, whom the Father gave to him; and to exerciſe dominion over a •• things for their good, Joh. 1.29. Joh. 5.24. Joh. 8.12. Joh. 9.5. Joh. 10.9. Eph. 1.22, 23.

Conſid. 3 3. Though the two Natures in Chriſt are not, 〈◊〉 ſhould not be confounded; yet the perſonal union is high and glorious, that there is a communication of Properties, (which muſt be duly conſidered, for the right underſtanding of many Scriptures which refer to Chriſt.) The properties of one nature are ſometimes attributed to the whole Perſon; as, Chriſt is ſaid to be born of a woman, and to be dead; which is proper to the humanity: • nd to have been with the Father before the Creation; which is proper to the divine nature. Sometimes, the properties of one nature are attributed to the other nature, in regard of the perſonal union; as, when God is ſaid to be crucified, to purchaſe the Church with is • lood, and to be taken up into glory. 1 Cor. 2.8. Acts 20. • 8. 1 Tim. 2.16. which properly belongs not to the di • ine, but to the humane nature. And ſometimes thoſe things which properly belong to the whole perſon, and • o both natures, are attributed to one nature; as, where • he man Chriſt is called the Mediator, 1 Tim. 2.5. which • ertains not to Chriſt as he is man onely, but as he is God-man, or God manifeſted in the fleſh.

Conſid 4 4. That nature and perſon muſt be carefully diſtinguiſhed. Nature is a ſubſtance common to all the three, Father, Son, and Spirit: but a Perſon is that which ſub • ſteth of it ſelf, and hath a proper maner of being; as, • he Father begetteth, the Son is begotten, the holy Ghost proceedeth from the Father and the Son. The acts of God eſſentially conſidered, are common to all the perſons; • s, to create, &c. but the acts of God perſonally conſidered, are proper to each perſon; as, to beget, &c. Neither let any ſay, that this is a groundleſs diſtinction: We finde, the Word was with God; there God is to be taken perſonally; the Son was with the Father, diſtinct from the Father. Again, the Word was God; there God 〈◊〉 taken eſſentially, Joh. 1.1. the Son, as well as the Father, having the whole eſſence of God.

Conſid 5 5. That there is among the Perſons a diſtinction in eſpect of Order. The beginning of the Godhead is in • he Father; who begetting the Son, muſt in order be before the Son begotten; and the Father and the Son, before the holy Ghoſt, which proceeds from them: But for nature, they are conſubſtantial; for dignity, coequal; and for time, coeternal: there being among them neither 〈◊〉 nor laſt, ſuperiority nor inferiority. The whole divine eſſence is in each Perſon; onely it was incarnate • in the ſecond Perſon, the Word, who is alſo called the So • of God, not in reſpect of his miraculous conception, unction, reſurrection, exaltation, (for he was the Son o • God before any of theſe, onely hereby his power and glory was manifeſted) but in reſpect of his oneneſs 〈◊〉 eſſence with the Father.

Conſid. 6 6. It becomes us not to diſpute againſt, or deny the glorious Myſteries of the eternal Godhead of Chriſt, the • Trinity of Perſons in the unity of Eſſence, the union 〈◊〉 two Natures in one Perſon; though we cannot comprehend, much leſs expreſs how theſe things ſhould be • Shall we think to empty the vaſt Ocean into a Muſcle ſhell? Are there not many myſteries in nature, which the wiſeſt Philoſopher cannot ſound the depth of? Wh •• can diſtinctly and perfectly tell how the childe is formed in the womb, how the ſoul and body are knit together • Who can declare the ſeveral beings and operations o • the creatures? Who can clearly make out that myſtical • oneneſs which is between Chriſt and the Saints? which yet is not of ſo high a nature, as the eſſential union o • three perſons 〈◊〉 one divine eſſence; no, nor as the hypo ••• tical union of two natures in one perſon. Shall we doubt of or deny every thing which we cannot rationally conceive of and comprehend? then farewel divine faith, and the ground thereof, i. e. divine and ſupernatur •• revelation. The very Angels cover their faces at the brightneſs of Gods majeſtie; thereby ſignifying, that this glorious myſtery cannot be comprehended by the moſt excellent creature; and ſhall we quarrel with it, and diſpute againſt it, becauſe we cannot with all our wit and reaſon comprehend it? Who is this that darkeneth counſel by words without knowledge? Where waſt thou (ſaith the Lord) when I laid the foundations of the earth? declare, if thou haſt underſtanding. Job 38.2, 4.

I cannot (ſaith Nazianzene) think of one, but by and by I am compaſſed about with the brightneſs and glory of three; nor can I conſider three, but I am preſently brought back again to one.

The Ʋnity in Trinity (ſaith Juſtin Martyr) and the Trinity in Ʋnity, is underſtood to be ſo; but how it is, neither will I adviſe others curiouſly to ſearch, nor can I ſatisfie myſelf.

Wickedneſs cannot dwell with him, neither ſhall iniquity come nigh his throne, Pſal. 94.20. Chriſt is that juſt and holy one, Act. 3.14. Act. 22.14. of whom Pilates Wife was warned in a dream, Math. 27.29. and concerning whom the World ſhall be one day convinced, that He is holy and righteous, Joh. 16.8. and that

1. In his conception and Birth, being born without ſin, a Lamb without ſpote or blemiſh, ſhaddowed forth under the Law: ſuch a high Prieſt became us, Heb. 7.26, 27.

2. In the whole courſe of his life and actions, he fulfilled all righteouſneſs, Matth. 3.15. Heb. 4.15. Joh. 14.30. No guile was found in his mouth: and it was neceſſary it ſhould be ſo, That he might communicate righteouſneſs unto us, and work righteouſneſs in us: had he been blemiſhed in the leaſt, he could not have preſented us holy and unblameable before God, Col. 1.22.

Object. Yea, but ſeeing Chriſt was made of a Woman, Gal. 4.4. he muſt needs deſcend from the firſt Adam, and therefore could not be perfectly righteous and without ſin.

Anſ. Doubtleſs all thoſe that come of Adam by natural generation, are Sinners; being generated of the nature of man, they receive the ſin and corruption of that nature: and ſo indeed ſhould Chriſt have done, if he had deſcended from Adam by natural generation: But the humanity of Chriſt was framed without natural generation, by the extraordinary operation of the Holy Ghoſt.

For, though the fleſh of Chriſt was made of the ſubſtance of the Woman, yet he was not begotten by man, and therefore did not receive the corruption of the nature of man, the womb of the bleſſed Virgin being above nature ſanctified,Chriſt is a juſt perſon, according • o a fourfold definition of Juſtice. Ariſt. Eth. • b. 5. cap. 7. and overſhaddowed by the Holy Ghoſt.

However men ſhall define Juſtice or righteouſneſs, it will plainly appear that Chriſt is a juſt perſon, a lover of Juſtice, and hater of iniquity.

1. If we do with the Philoſopher, derive the word Juſtice from 〈 in non-Latin alphabet 〉 , which ſignifies the dividing of a thing into two equal parts or portions, for ſo a righteous man doth, giving to each their due and juſt portion; which is called diſtributive Juſtice; Surely this belongs unto Chriſt, who gives to every man his due portion; to Caeſar what is due to him; to the Phariſees what is due to them; and to his own Children what is their due by promiſe.

2. If with the Latines, we derive the word Juſtice from Jus ſignifying Law or Right, and ſo repute him a juſt man, who obſerveth the precepts of a juſt Law, or who commandeth them to be obſerved; We may well conclude that Chriſt is juſt, and a lover of Juſtice: for who is ſo conformable to the holy Law of God, as he? Who hath more right to us and over us? Who hath more authority to command us then he? Who commands things more juſt and equal then he, who is the juſt Law-giver and Law-fulfiller?

3. If we take juſtice in that ſenſe that ſome take it, as ſignifying a confluence of all vertues and excellencies, every vertue being contained in juſtice, as every ſin is contained in injuſtice; who can lay a better claim to this Univerſal juſtice, and confluence of all vertues, then Chriſt can? Is not he perfectly good, Univerſally good and juſt in himſelf, and communicative of goodneſs and juſtice to others? all vertues, all excellencies do concentre in him.

4. If we take righteouſneſs for truth and fidelity, in the performance of promiſes, as he is ſaid to be juſt man, who is as good as his wordFundamentum juſtitiae eſt fides, i. e. dictorum conventorum que conſtantia & veritas. Tully.; and we find in Scripture, • hat truth or fidelity is uſually joyned with justice, Pſal. 85.10, 11. and God is ſaid to be juſt and faithful in forgiving ſin, 1 Ioh. 1.9. We may well apply juſtice • o Chriſt in this ſenſe, which performeth whatſoever he hath ſpoken, not one Iota of his word ſhall faile, till • ll be fulfilled, Rev. 15.31. Let God be true, and every man a lyer. Though men violate their promiſes, yet Chriſt will not.

Thus it appeareth that Chriſt loveth righteouſneſs, and • ateth iniquity: yea he loveth righteouſneſs, for righteouſneſs ſake; he loveth all perſons and things that are righteous: himſelf being the righteous God, as well as a juſt-man.

1. Queſt. Wherein doth it appear, that Chriſt loveth righteous and holy perſons?