nor of Ens being and Essence and as to his Immensity or Infiniteness according to which he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly whole whole in himself whole in all whole in every one and whole out of all he is neither circumscrib'd defined by included in or excluded out of any place all these are past Understanding not only of Men but of Angels also Let those who pretend to know all Things and that to them nothing is a Mystery take notice of this Thus much in short of the incommunicable Attributes or as otherwise called of the first Order And as to those of the second and communicable to Creatures which yet must be well understood for a thing may be said to be imparted or communicated in two ways either when the same thing in Number and Species is imparted to another or when the same is by Analogy in likeness and proportion In the first way no propriety of God can be communicated to the Creature because all infinite and the same with the Nature but in the last in some measure and degree they are in as much as some Effects like unto his Attributes according to their Capacity come out of them The Attributes of this last sort may be reduced under these three Heads Mercy Wisdom and Power Mercy moveth and willeth Wisdom doth contrive and dispose and Power executes all three in God Infinite and Eternal all three to be found in the Son in the Works of Creation Preservation and Redemption in relation to the two first absolutely consider'd in his Divine Nature and to the last in both Divine and Human in the Capacity of Mediator wherein he is both God and Man for indeed the Office of Mediator required a Person that should be both to perform those things that were to be done in relation to both because to suffer and die was the part of human Nature which the Divine is not capable of but to overcome Death and our spiritual Enemies could not be effected but by a Divine Power withal it became the Majesty of God that the Mediator should be God for that Majesty is so great that none but one that is intimate and equal with the Father could interpose between God and Man Angels themselves could and dared not undertake it for they stood in need of Christ to be confirmed in their state of Integrity besides that they are not pure in God's sight much less any Man meerly such I ask Who but a God could destroy sin appease God's wrath overcome the Power of Satan with natural and eternal Death Who could make expiation for Offences committed against an Infinite God but he that is Infinite himself By whose Intercession could God's Anger be pacified but thorough him that is his beloved Son By whose Power could Satan and the whole Power of Darkness be overcome but by him that is stronger than all Devils and Hell And who could conquer Death but he that hath destroyed him who hath the Power of Death And as none but a God could deliver us from all these Evils under whose Power we were so none but a God could restore us to the Goods we had lost Who could have restored us to a perfect Righteousness but he that is Righteousness it self Who to God's Image but he that is the express Image of his Person and the Brightness of his Glory Who could make us Children of God but he that is his natural only begotten and beloved Son Who could bestow upon us the Holy Ghost but he from whom the Holy Ghost proceedeth And who could give us eternal Life but he that is Life it self And by whom could we come to God but thorough him that is the way Out of all this it appears how none but a True and not a made God could be a Mediator between God and us * 1 Sam. 2.25 If one man sin against another saith Eli the judge shall judge him but if a man sin against the Lord who shall intreat for him No meer Man can only he that is Lord God himself Divine Essence is necessarily attended with the Divine Attributes First Eternity and it being most simple they are not otherwise distinguished then after our manner of Conceiving so that out of the foregoing Evidences they must necessarily be attributed unto the Son and first Eternity having already proved Christ's Deity and his eternal Generation we have spoken many Things belonging to this Head Eternity is Indivisible as the begetting Power of the Father is Infinite so it hath a terminus an Object of Infinite Perfection namely his Son Coeternal and Coessential and because the Generation is from Eternity so is it true that the Son was continually and perpetually begotten for we must not say God was first God and then Father but without beginning always God and always Father and seeing he ever was Father he ever had a Son This Reason is much to our purpose and we could easily farther enlarge upon it yet in order to prove this Eternity we must draw Arguments out of Scripture without which in these Matters all our Reasons are no Reasons at all Both Testaments do abound in Proofs but out of many we shall make use of few First out of the Old and begin with the place where it speaks of Christ's Kingdom and of the Glory and Power thereof He saith * Psal 110.3 From the womb of the morning thou hast the dew of thy youth the Meaning and Sence of the Words is thou art from Eternity Morning implies a Day and the first part of it too Day imports a Time which began with the Creation for before there was no Time all was Eternity now Christ whom here David calls his Lord is not said to have the Dew of his Youth from the Morning but from the Womb of the Morning that is before there was any Morning any Time at all for before any Creature be brought forth 't is in the Womb and what is the Womb of Time but Eternity which is the Day spoken of in another place †Psal 2. this day have I begotten thee with God there is no Time with Him all is one Day a Day of Eternity that saying so to him is not of a present Generation or Constitution but the Revelation of a Thing that was before wherefore in that same Verse it is called a Decree I will declare the decree 't is the declaration of the Decree not the time of it now all God's Decrees are Eternal without beginning consequently the Time therein mentioned is meaned of Eternity which the Psalmist's manner of speaking doth confirm more when in that first place he saith thou hast the dew of thy youth the Dew falls on the first part of the Morning so in that beginning of Time he had not his Birth or Childhood but his Youth not only existed but had his whole Strength and Vigour all this way of speaking is with condescending to our weak human Capacity to make us
he together with the Father John 5.17 doth work hitherto Thus spiritual creatures are preserved in their Individuum and corporeal in their Species he gives Food raiment and other necessaries unto all disposes of Times and Seasons causes his Sun to shine sends rain c. without which concourse of his the world would soon come to an end and this is a kind of a second Creation The exercising of a miraculous Providence is a kind of work which manifest's Christ to be the true Essential God for such things are beyond and above the power of nature and a property of the true Lord God of Israel who only doth wonderous things and this our Saviour did shew upon some extraordinary occasions in matters of nature Psal 72.18 and also of grace As to the first when he changed water into wine rebuked the wind and the Sea gave the blind sight made the lame to walk Matth. 9.33 John 9. â—2 curing diseases healing distempers virtue daily issuing out of him which made people wonder and admire because such things had never been so seen in Israel nor since the world began and to say that a great Prophet is risen up among us and that God hath visited his people and the Gospels are filled up with such miracles which he did in all kinds and of what nature soever were their infirmities and diseases he cured them all and as Peter said was approved of God by miracles Acts. 2.22 wonders and signs And in this virtue and power of his own he gave others power to do the like But they whom he gave that power to exercised it not in their or any others but in his name Matth. 10 1. Mark 16.17 18. Luke 10.9 to shew how the power of working miracles was only in and from him in my name they shall cast out devils speak with new tongues c. And work miracles by my power and authority Thus the seventy disciples being again returned with joy said Luke 10.17 Lord even the devils are subject unto us thorough thy name Thus Peter having healed the lame man said to the people which ran greatly wondering why look ye so earnestly on us as though by our own power or holiness Acts. 3.12.16 we had made this man to walk men being so apt to look upon and fix on second causes and instruments he first goes about to remove those thoughts out of their heads he directs them to the cause of the miracle Christ's name thorough faith in his name hath made this man strong which in the next Chapter before the high Priest and Councel they solemnly declared Chap. 4 10. be it known unto you all and to all the people of Israel that by the name of Jesus Christ of Nazareth whom ye crucified by him doth this man stand here before you whole And in another place he said to a certain man Aeneas Chap. 9.34 Jesus Christ maketh thee whole Hereby I shew Christ to have been the spring of miracles which were done in his name as before he wrought them himself in his own name whereby his divinity is evidenced The disciples could not at all times work miracles but Christ could Lord said the man if thou wilt thou canst mare me clean Matth. 8 2. John 5.21 and he quickneth whom he will so he answereth the man I will be thou clean and immediately he was cleansed One thing more must be observed upon this how Christ did miracles for his own glory which is not lawfull to say of any man beâ—â—ase it belongeth to God alone Prov. 16.4 to make all things for himself Thus of the Lord Jesus after his first miracle 't is said John 2.11 This beginning of miracles did Jesus in Cana of Galilee and manifested forth his glory Thus he said himself that the sickness of Lazarus was yeor the glory of God John 11.4 Chap. 9.3 that the son of God might be glorified thereby And so was the man's being born blind that the works of God should be made manifest in him that is that in giving him his sight he might therein be glorified As amongst miracles raising one from the dead is the most conspicuous so therein at several times the Lord Jesus highly manifested his own divine power but in none so much as when he raised himself for when he by himself had purged our sins Heb. 1.3 John 10.18 he not only rose again from the dead but also sat down on the right hand of the majesty on high No man said he taketh away my life from me but I lay it down of my self I have power to lay it down and I have power to take it again I see so much of Majesty in those words and they are spoken with so much assurance that therein I perceive the character of his divine Power and Nature I joyn them together for I take them to be inseparable here is the triumph of the Son of God Colos 2.14 15. when not only he hath blotted out the hand writing of ordinances that was against us and nailed it to his Cross but also having spoiled principalities and powers he made a shew of them openly triumphing over them in it for all his euemies and ours received their mortal wound and laid dead under his Cross the works of the devil 1 John 3.8 Hos 13.14 1 Cor. 15.54 55 56 c. that is sin he destroyed and invisibly Satan was crucified with him O death he was thy plagues O grave he was thy destruction he conquered them all and thereby death which is the last enemy is by his resurrection swallowed up in victory After his resurrection Peter asserted it to be impossible it should have been otherwise or that he should be holden of death Whence Paul exalteth the exceeding greatness of the mighty power of God Acts. 2.14 Ephes 1.19 20. Rom. 1.4 which was wrought in Christ when he raised him from the dead which same efficacy is elsewhere attributed to the spirit of holiness that is to the divinity in the Son distinguished from his humanity all which agreeth with what our Saviour had foretold of the temple of his body John 2.19.21 destroy this Temple and in three days I will raise it up again understood of the temple of his body he rose not to be but because he was God thus much as to matters of Nature But Christ doth also works of Grace all understood under the name of redemption which hath two parts impetration or purchase and application through his active and passive obedience he hath fullfilled the Law for us and redeemed us from the Wrath of God and the Curse of the Law having fully satisfied his Justice and reconciled us unto him he hath obtained the pardon of our sins by a sufficient attonement he made for the same through his Death and sufferings He by the mouth of the Prophet shews what he is at the coming out of his
of acute Parts but a Sophister and consequently fit to perfect the Heresie which the other was broaching He with his Uncle went first to Geneva afterwards to Zurich at Basil he made acquaintance with Sebastian Castellio of whom he learned something in the Hebrew and Greek Languages and the * That Christ is merely Man and had no Being till his Incarnation Samosatenian Heresie His Uncle being dead in Zurich in 1562. the 37th of his Age at which time Faustus was 23 years old as soon as he heard of his death he went to the place to secure his Manuscripts which he had desired him to publish in due time for fear they should fall into other hands with these Faustus went into Italy where for about Twelve Years he lived about the Duke of Florence's Court whence he returned to Basil in 1574. the 35th of his Age and there lived Three Years thence he went into Transylvania about 1577. lastly into Poland in 1579. about the 40th of his Age where he made it his whole business to propagate his Uncles Opinions There he publish'd Castellio's Pelagian Dialogues about Predestination Election Free-Will and Faith with a Preface of his own under the Name of Felix Turpio which Book Arminians because it served their turns caused to be reprinted with Additions at Gouda in Holland in 1613. He also in the Year 1582. being in Cracovia published a Tract of his upon a part of the Seventh Chapter to the Romans wherein he endeavours to prove how in that place S. Paul speaks of himself not as being a regenerate Man and in that too he disguiseth his Name as the manner is among pestilent Heresiarks the more easily and safely to spread the Poyson and wound Souls with an unknown and invisible hand in that Book he calls himself Prosper Dysidaeus which answers to his true Name Faustus Socinus as also doth his other borrow'd Name of Felix Turpio for the three Latin Words Prosper Felix and Faustus signifie the same also the Words Dysidaeus Turpio and Socinus have the same signification the first is Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth filthy and deform so doth the Latin Turpio also the Italian Socinus from Sozzo Thus though his true and borrowed Christian Names be not proper for him because such a miserable Wretch may not be called happy yet his Sur-Names whether true or borrowed are to signifie his filthy hellish and monstrous Blasphemies Sozzo whence comes the Word Socinus as by him owned in the Names which in his Books he calls himself by in Italian signifies foul nasty filthy and here we may say conveniunt rebus nomina saepè suis for in his Opinions he was as impure a Man as ever was born of a Woman He lived in Cracovia in Poland whence towards the latter end of his Life he removed to a Country Town about Nine Miles distant called in Latin Luclavicia and in Polonish I think Luklow or Luklowiâ—z where he dyed in 1604. and of his Age 65. This I have been the more particular upon because he is look'd upon as the chief Promoter and Publisher of an Heresie which of all the rest amongst Christians is the most unworthy of the Name of Christ whereof it hath but the shadow and in some respect is worse than Heathenism makes way for Mahometism Judadaism and Atheism and under a false Notion of Piety laughs at despiseth and perverteth all Articles of our Faith and in short goes about to form a new Religion Hereunto I shall add only this how these Heresies had some other Followers which made some noise in the World George Blandrata of Saluzze and Paul Alciati of Milan both Italians and Physicians after Servetus's death and Gentilis's Recantation fled into Poland Bernard Ochinus a true Disciple of Socinus as the other two were of Gentilis who for some impure Dialogues of his had been expell'd out of Zurich and Basil all of them were in the Year 1565. banished out of Poland by reason of their Heresie Alciati went into Turky and embraced Mahometanism Ochinus into Moravia to the Anabaptists and Blandrata fled into Transylvania where by the Favour of one Francis David he was entertained as Physitian to the Prince this David differ'd from Socinus in that he denyed Jesus Christ should be adored or any Prayers to be made in his Name This is that hellish Covy of abominable and pernicious Fowl and that Generation of Vipers out of which sprung since and now more than ever many of the kind so that Den is like Babylon to speak in Scripture Language * Revel 18.2 become the habitation of devils and the hold of every foul spirit and a cage of every unclean and hateful bird for the profane Deists and Atheists c. fall into them But that Poyson infected not only those fore-named Parts it also spread into Hungary and Germany nay as far as Heydelberg where one Neuserus with two or three more privately taught those Heresies yet at last boasted he had Seventy Five unanswerable Arguments against the Trinity but through the care of Prince Frederick III. the guilty being punished the Infection ceased there a Precedent for other Princes and States to follow And from such Wretches what else can be expected but Overturnings and Confusions in Church and State Thus having said something of the Persons We must name some of their â—hief Opinions and then speak of the Cause As to the first they have much confounded the whole Doctrine of Religion from first to last They believe that Man before his Fall was naturally mortal so God's threatning the day that thou eatest thou shalt surely dye was frivolous then that by the Light of Nature no Man can have the knowledg of God that Man before his Fall had no original Righteousness and that there is in us no original Sin as it imports Deformity of Nature They say there is in us free Will to that which is good that the Causes of Predestination are not in God but in Men and that he doth not predestinate to Salvation any particular and certain Person and that Predestination may be frustrated As to Providence they assert that God hath no fore-knowledg of Contingencies determinately but alternatively and as to most of these Matters of Grace and Providence they are agreed with Arminians Further they say that God could justly pardon our Sins without any Satisfaction that Christ by his Death did not satisfie for us but only obtained for us Power to satisfie for our selves by our Faith and Obedience that Christ dyed for himself that is not for his Sins but for the Mortality and Infirmities of our Nature which he took upon him Christ became not our High Priest nor immortal nor impassible before he ascended into Heaven that everlasting Death is nothing else but a perpetual Continuance in death or Annihilation that Eternal Fire is so called from its Effect which is the eternal extinction or reducing to nothing of the Wicked which shall be
they come This is the rational Man who will dive too far the Apostle for his pains calls him a Fool thou fool that which thou sowest is not quickned except it die so in Matter of God's Decrees thou wilt then say unto me why doth he yet find fault The Apostle's Answer is * Rom. 9.19 20. Nay but O man who art thou that repliest against God This is to curb that idle and presumptuous Curiosity of vain and foolish Men who work their shallow Brains to find out things which can be known no otherwise than by Revelation wherefore let us stick to that Rule about the Holy Trinity we can and must know no more than is revealed in Scripture and herein we must follow the Example of the Doctors of the pure Primitive Church who borrowed no Arguments of Philosophy against the Hereticks that troubled them but only out of Scripture the more because in Matters of so great a Concernment as are the Mysteries of the Trinity and Incarnation the Devil hath used his strongest Batteries but he that trusteth to his own Reason will fall short of the necessary Knowledge thereof and in this case I may say what is spoken in another that if Men had been satisfied to make use only of their own Eye without any other help they could never have found out the magnitude of the Sun c. if so in the Secrets of Nature much less in Things of Divine Concernment and of Deity it self in human and finite Things we conceive well enough how in the same Nature are many Persons to whom it is communicated but that that Nature is but one and the same and that so many Individuals make but one Man in the kind no Mind can conceive but in Men the Reason of the Multiplication is in the finite Individuals which are not only distinct one from another but also have their several Bounds and that universal Nature is as if it were rented into so many Parts but as God is Infinite the Father Son and Holy Ghost is Infinite the Infinite cannot so much as in thought be separated wherefore it must not be thought an absurdity if in Divine Things there is no multiplicity of Gods as there is of Men in human Nature but still after this reasoning I return within the Circle to consult Scripture more than to stretch our Reason with Job let us say †Job 11.7 8 9. Canst thou by searching find out God canst thou find out the Almighty unto perfection c. O ‖ Isai 55.8 9. my thoughts are not your thoughts neither are your ways my ways saith the Lord. Every Man may in this Matter apply to himself what is said in the Book of Proverbs * Chap. 30.2.3 4. Surely I am more brutish than any man and have not the understanding of a man I neither learned wisdom nor have the knowledg of the holy Who hath ascended up into heaven or descended who hath gathered the winds in his fists who hath bound the waters in a garment who hath established all the ends of the earth what is his name and what is his sons name if thou canst tell This is by way of defiance In this Controversie Three several things are to be taken notice of first The truth of the thing namely that there is a God but One God and Three Persons Father Son and Holy Ghost which to hold is necessary to our Faith Secondly the Explanation thereof relating to the Doctrine which we already have said several things about whereunto we now shall in part repeat and in part add these few things Divine Essence communicable to Three Persons is neither multiplyed nor divided as 't is in Men and Angels for though their Natures be but one and the same in Species yet 't is different in Number but in the Deity not so for the same Nature in Father Son and Holy Ghost is but one and the same in Number in the Persons is an order of origine according to which proceedeth not Essence from Essence absolutely consider'd nor Person from Essence nor one God from another God but one Person from another Person and from other Persons very God of very God for the Three Persons are One God and every Person is perfect God in every Person is to be consider'd the common and the proper Mode in God we may not conceive any thing besides One Essence and Three Modes whereby with the Essence are constituted Three Persons in these Persons one is not before or after the other only in order and manner of subsisting whatsoever is essential is common to the Three and what is personal is proper to every one of the Three the Mode or Personality is the Abstract but the Mode with the Nature is the Concret Here is no Accident no Genus no Species no Difference no specific Unity in God but an essential and individual Nature The Difference of Hypostases or Persons in Divine Nature is from the different relation and manner of Subsistence which cannot be confounded There are essential and relative Properties the first belong to every Person because every Person hath the same Nature but not the second whereby they are distinguished one from another the Son is not the Father nor the Father the Son This also is to be taken notice of that a finite Nature is capable of Division which an infinite is not or else it were not infinite therefore in this God's Nature admits of no Comparison with any created one whatsoever The Third thing to be observed in this Controversie is the Proof not to be taken out of Nature or Reason but out of Scripture of both Old and New Testaments and herein we must be very cautious how we draw and press Consequences from the Creature to the Creator because there is an infinite Disparity and Disproportion between them as there is between a finite and an infinite Nature this last filleth all when the other is confined within narrow bounds for the infinite as we said being communicated is neither divided multiplied nor alienated Scripture calls God the True God God's own and proper Son yet Socinians have rather in the Christian Religion to admit two Gods whereof one is a made feigned titular God than a plurality of Persons in the Unity of Essence which Opinion of theirs is really more absurd than they would have the Truth we own to seem to be because it doth quite destroy divine Nature for a made and secondary God is absurd and a mere Contradiction as good as to say God no God This is a Notion borrowed from the Heathens who had their Semi-gods that is Men who in their life-time having done some great Actions were after their death by Apotheosis deifi'd and reckon'd among their gods According to this fancy our Saviour may be such a Heroe and God as their Hercules was This is their good Christian Doctrine The ground of their Error is that they think the number of Persons doth multiply the
Coeternal he makes them Equal for them to say that the word being with God signifies that the word was known to God but not to Men doth them no good the knowledge of this doth comprehend the whole Mystery of our Redemption which the Son who is in the Bosom of the Father hath revealed unto us but to the thing if this imported no more but that Christ was known to the Father What could he thereby have more than we No Prerogative at all for before the Foundation of the World God knew us and We were present with him Christ was with the the Father that is had a real Existence did subsist in himself which cannot be said of us or of any Creature wherefore the Word must need have been before his Incarnation In the Third place 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word was God which is properly to be understood as is * 1 Joh. 5.20 that other place we are in him that is true in his Son Jesus Christ that is the true God and eternal life and elsewhere †Tit. 1.3 God hath in due time manifested his word through preaching which is committed to me according to the commandment of God our Saviour repeated Chap. 3.4 and Chap. 2. he is called †Tit. 2.12 Rev. 19.17 the great God our Saviour Jesus Christ and in another place he is named ‖ 1 Tim. 1.1 God our Saviour and Lord Jesus Christ now this God Lord and Saviour is but One and this is Jesus Christ whose Apostle he owns himself to be and the Gospel he preached * Gal. 1.12 he was taught by the Revelation of Jesus Christ who again is called †1 Tim. 2.3 God our Saviour There must be special Cause why the words God and Saviour are so often joyned together and both attributed to One Person the Lord Jesus he is God as truly and really as he is Saviour which we hope the Adversaries will not have the confidence to deny him to be in the strictest Sense though otherwise they rob him of what they can he is then a Saviour by Office and God by Nature to save Men from the Dominion of Sin from the Curse of the Law from the Devil Death and Hell requires a true real Divine Power which none but a Divine Nature is or can be possessed of Moses was relatively called God and Cyrus God 's Anointed or Messiah but they were but Types of the great Deliverer Every one knows Moses was not God nor Cyrus the Messiah but to say Christ Jesus is called God though he be not is the effect of a brazen faced Impudence of an invincible Ignorance of the Mind or hellish Perverseness of the Heart as good as to conclude that because 't is said he is of God made unto us †1 Cor. 1.30 Wisdom righteousness sanctification and redemption therefore he is neither nor God by Nature when he saith ‖ Joh. 15.5 without me you can do nothing which may not be said of Men. The Fourth Reason out of St. John is this * Joh. 1.3 all things were made by â—him and without him was not any thing made that was made certainly the Work of Creation doth evince the Eternity of the Word for the Workman must be before his Work and the Creator before the Creature now the Word being the Maker must need be before Mary here they would cavil and confine this making of Things within the Work of the New Creation or renewing of the Creature but the following Words without him was not any thing made that was made are universal and comprehend every thing Temporal or Spiritual Creation of the World or Regeneration of Men though we own the Creation of the World is the scope of the place compared with Coloss 1.15 All things were created by him and for him which doth appear out of ver 10. the world was made by him and God created all things by Jesus Christ Ephes 3.9 and to remove all grounds of Exception we have it in the Plural Number which doth include all †Heb. 11.3 the worlds were framed by the word of God Another Reason might be brought out of ver 14. of this same Gospel the word was made flesh but this we shall by the Grace of God bring in under another Head In Scripture we have several places which either do express or imply two Natures in the Person of our blessed Lord and Saviour the Prophet Isaiah doth among others afford us Two very considerable the first is this * Isa 7.14 Behold a Virgin shall conceive and bear a Son and shall call his name Immanuel this affords several things seriously but now briefly to be thought upon this Prophecy is a sign given Ahaz King of Judah to Comfort him when the Kings of Israel and of Syria came up against him with a Promise that they should not prevail and that he might be confirmed and assured of the performance he is bidden to ask a Sign which he refusing to do gave for Reason he would not tempt God whereupon is made this Gospel-Promise which was performed at the time of the Conception and Birth of our blessed Saviour whose Mother was a Virgin and whose Name was Immanuel a Name given him at that time by the Prophet through God's own appointment and when the Angel delivered his Message to Mary he makes use of some of the Words of the Prophet * Luk. 1.31 thou shalt conceive and bring forth a Son and shalt call his Name Jesus because he was to save his People and when the thing was fulfilled the Evangelist doth point at and quote this Prophecy adding the Interpretation of the Name ‖ Matt. 1.21 Immanuel God with us So there is no doubt to be made that this wholly and only related to our Saviour never any other Virgin did conceive and bring forth never was the Name Immanuel given any one else and cannot be wrested so as to be given to any Son to be born of Ahaz for some Reason which I presently shall produce Immanuel is God with a Divine Essence Christ is the Immanuel so we must conclude he hath the Divine Essence for God with us hath the Divine Essence and God with us is Immanuel the Name God is not spoken of Angels of no King or Magistrate of no Idols which are the several significations of the Word God used in Scripture wherefore he whom this Name is given to must be the true essential God and this same Evangelical Prophet in the next Chapter but one after this calls him by the Name used in this place and the Word El which makes the latter end of the Name doth not barely signify God but the Mighty God this Word makes part of that of Michael whose signification is who is like unto thee thou mighty God and he that beareth it is called * Jud. 9. Archangel Prince of Angels for Angels are called †Rev. 12.7 his and