they would fall did not he infuse Light into them they would become darkness as well as we There remains therefore but one Expedient which is for God who alone is infinite to satisfie himself And here it is that humane Reason is confounded Let us nevertheless experience how far we are able to comprehend this abysse By the words above recited out of the Prophet Isaiah it appears that he that underwent the chastisement of our peace was to be man A man of sorrows saith he and acquainted with grief who must lay down his soul an offering for sin and this cannot be meant of any other Creature But had he had not express'd the same so manifestly the nature of the punishment which it behov'd him to suffer necessarily requires it For this is the wages of sin In the day thou eatest of the fruit of this Tree thou shalt dye the death that is thou shalt be under the subjection and condemnation of death both as to body and soul For as the Reward of Piety ha's respect to the whole complete man compos'd of body and soul so also ha's the retribution of sin which ha's corrupted both the one and the other And indeed he that was to break the Serpents head according to the word of God was to be the seed of the Woman If therefore the satisfaction which he was to render to God ought to be of an infinite value what person is able to render it though a man unless himself be of an infinite dignity And if such man be of an infinite dignity what remains but that he is also God since infiniteness of dignity cannot reside but in the divine Essence and Nature Certainly infiniteness of Dignity is as much incommunicable as infiniteness of Essence for it ha's its root and foundation in infiniteness of Essence and the one is as the natural reflexion or irradiation of the other So that as it is impossible to separate the light and strength of the Sun from the Sun it self or to imagine that something should possess that admirable splendor and vivificant virtue which is in the Sun and not fancy it to be the Sun it self So yea much more impossible is it to attribute a dignity beyond all limits to any whatsoever and not withall attribute to him an uncircumscrib'd and infinite essence And to this how seemingly repugnant soever to their reason do the Divine Scriptures manifestly astipulate out of which I shall for brevity's sake produce but some few irrefragable passages Thus speaks the Prophet Malachi in the 3. chap. of his Prophecy Behold I will send my messenger and he shall prepare the may before me and the Lord whom ye seek shall suddenly come to his Temple even the messenger of the Covenant whom ye delight in Words which we have shewn above and the Jews grant are intended of the Messias alone the Messias who alone was promis'd to be a Redeemer to his Church Now I beseech you to whom was the Temple of Jerusalem dedicated but to the true God and can it then be meant of any simply a Creature that it was his Temple Certainly neither the Jealousie of the Lord could endure it nor the ancient piety of the Jews have permitted it the erection of Temples and dedication of Altars being not due but to the Deity alone as testimonies of the soverain honor we owe to his supreme nature and Majesty But David apertly terms him God in the 45. Psalm and will not have us put to the necessity of gathering it by consequence Thy throne O GOD is for ever and ever The scepter of thy kingdom is a right scepter Thou lovest righteousness and hatest wickedness therefore O God thy God hath annointed thee with the oyl of gladness above thy fellows For I challenge any man to make out to whom else these words can sute but to the Messias Whose throne is this that must abide for ever and to eternity For that the words he uses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie a duration without end they know who understand any thing in this language Now there is no appearance that the Holy Spirit would give the name of God to a simple creature on this manner together with a Kingdom of everlasting duration So likewise in the 110. Psalm where David calls the Messias his Lord ther 's no question but he would have him understood to be something more besides a meer man For David was a King and depended of no other but God so that between the Divine Power and that which is truely Regal such as that of David was there can be no other intermediate And yet he stiles him with the same appellation subjects use to their soverain Prince In the 110. Psalm The Lord said unto my Lord sit thou at my right hand until I make thine enemies thy footstool But least any further cavill at this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes in Scripture is given both to men and to Angels by reason of the greatness of their strength and eminence of power though it cannot be found attributed to one alone in particular either of Angels or men that are in power in the world Isaiah makes the commentary of it For unto us a child is born unto us a Son is given and the government shall be upon his shoulder and his name shall be called Wonderfull Counsellor The mighty God The Father of Eternity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Prince of Peace Are these titles competent to a creature I know well that they assay to turn this passage to Hezekiah and refer all these titles to God except that of the Prince of Peace which they say is given by him to Hezekiah but it behoveth to have lost both shame and the use of common sense to believe them For in what other place of the Scripture where the Prophets mean to speak of God and some action purposed by him to be done do they accumulate so many titles Besides that to them that understand it the genius of the language contradicts them very evidently and their best Paraphrasts being overcome with the clearness of the truth refer it to the Messias But the Prophet Jeremy speaks with the greatest clearness possible in the 23. chap. of his Prophecy Behold the days come saith the Lord that I will raise unto David a righteous Branch and he shall raign as King and shall execute judgement and justice in the Earth In his days Judah shall be saved and Israel shall dwell safely and this is his Name whereby he shall be called THE LORD OVR RIGHTEOVSNESSE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For here the Ineffable name of God is us'd which is as much incommunicable according to the opinion of the Jews themselves as his very essence And indeed the greatest part of his other Names seem to hold forth his Properties but this denotes his eternally permanent essence This is it by which he delights to call himself and glorifies himself in it 'T is true
dissembled what he thought of the best Form of Government for fear of offending Aristotle I am willing to ascribe my self into the number of them who believe that there is greater apparance that Aristotle was of the Opinion that affirms the Souls immortality and I know many excellent passages may be produc'd out of his Writings which favor it But yet so it is that in other places he seems to lay down principles which are incompatible with the same and some of his most famous disciples have believ'd that he held the contrary Socrates as we find in Plato knows not how to be confident of it and perswades himself by reasons which for the most part are but of slender moment and always speaks of it as of other things with doubting and not determining any thing although through the desire he had that his Soul were immortal he inclined more willingly to this opinion and accounted it of most probability which is Cicero's judgement in his Tusculan Questions And truly I conceive that in all things of this Nature the vulgar had better apprehensions then the Philosophers yea that the Philosophers corrupted the sentiments of Nature which remain'd more lively and genuine in the breasts of the people For they had wit and knowledge enough to frame objections against the common conceptions of men but yet they had not sufficient to resolve them whence their minds became unsetled and wavering Whereas the people who understood not so much subtilty held themselves more firmely to that which was taught them by nature it self and they had received from her though doubtingly in regard of the weakness and ignorance of humane reason As it often falls out that a man that knows nothing in Civil Law and yet hath some natural faculty of understanding better discerns the right of a certain Case then knowing Professors who have their heads full of Statutes and Paragraphs great skill rather perplexing and confounding then resolving them in the knowledge of things But Philosophical disputes being spread from the Scholes into Towns among the people have obscured and disorder'd such natural notions much more then the people by their own ignorance and negligence could have depraved and embroiled the same of themselves However were they much better assured then they are that their Souls do not perish with their bodies yet they must necessarily be extremely ignorant of the estate of them after their separation For how blind so ever the reason of man be in that which concerns the Deity his Nature Perfections and Providence yet the arguments which satisfie us of them are so clear and resplendent in the World that in spight of all the darkness of the humane Intellect there is always some beam that breaks through affording that dubious and confused knowledge we mentioned was found amongst the Nations of the World And how intangled soever the disputes of Philosophers were the rational soul of Man gives always so many proofs of its incorruptibility that the knowledge thereof cannot be totally extinguish'd But as to its estate after this Life it is not onely impossible for men to divine of themselves what it will be by reason of the corruption and irregularity which is befallen their faculties but though the eye of their reason were as clear and luminous as could be desir'd yet they were hardly able to make the least probable conjecture concerning it because God hath written nothing of it in the book of Nature from which we draw all our knowledge But they which are instructed by Religion in the History of the Worlds Original can very easily give account thereof For God having produc'd Man in the Nature of things in such an estate that if he had persisted in it he should not have feared death the revelation of that estate which must follow this Life would have been unprofitable to him who was made in case that the design of his creation had been pursued to live perpetually in the World and never to undergo the separation of his Soul from his Body For that Truth teaches us and likewise reason being informed in this particular either consents to or is convinced of it that it was the Offence which the First Man committed which introduced death into the World To what purpose therefore should God have imprinted in Nature any evidence or token of the estate of man after death since in that first integrity of nature there was no suspition nor shadow of Death it self It is true indeed that God denounced to man that if he degenerated from his integrity he should dye which might have occasion'd some thought in him of the pains which follow death being he knew that his Soul was immortal But the apprehension of punishment after sin and also of that which follows death do's not infer any other of remuneration unless God reveal mercy and hope of pardon after the transgression Which God had not as yet done in the integrity of Nature So that man having from God neither hope of pardon in case he should sin nor any cause to think of death in case he should not sin he had no occasion to raise his mind higher towards a better life But if any one conceives some scruple touching the perpetuity of the life of man upon the Earth if he had not fallen into sin and imagines rather that God after he had lest him for some Ages in the World to practice obedience and virtue would have at last taken him to himself and given a greater recompense then that which he could have injoy'd in a terrestrial felicity he must also confess that to instate man in the injoyment of such remuneration there would have been no need of Death and so that it was not necessarily for him to know what the estate of his Soul after separation from his body should be Moreover whatsoever that compensation would have been which man should have received for his Obedience and Virtue insomuch as it would have been a condition and a glory supernatural some revelation of it must necessarily have been made by another way then nature namely then by the evidences which may be had from consideration of the Works of God and the Government of the World And in truth to hear the Poets and Philosophers speak of it sufficiently evinces that such as have had no other light to guid them in search of these things but that of Nature and Reason have onely groped in the dark For how ridiculous is the description which they make of the Infernal Regions and Elysian Fields Is it not pleasant to behold the Landskip which Virgil hath drawn of them in the sixth Book of his Aeneids where he speaks of Rhadamanthus and the severity of his sentences and forgets not to paint out Tysiphone with her scourges and serpents together with the Furies He also places there hideous Hydra's and I know not what kind of other vile beasts at the gates of Hell and in that horrible prison which he represents twice
and Virtue and that he is as an Unwritten Tablet or Wax susceptible of all impressions whatsoever without being either more or less worthy of Veneration or contempt dishonor or Praise for being either pure or polluted with Crimes just or Tyrannicall Good or Evil. If the Epicureans acknowledge what all sorts of arguments constrain them to do that there are certain Laws establisht by Nature according to which things are accounted Good or Bad and actions likewise Vitious or Virtuous in as much as they disagree from or correspond to the same they must also of necessity confess that there ought to be a Providence which after the last Act is concluded will repay the rewards of Goodness to them that have merited them and heap Vengeance upon such as have stored up the same for themselves by their evil actions Semblably as he that offends his Father or Mother deserves chastisement so in sinning against Nature in whose Laws is comprehended that of Fathers over their Children and who is the common Mother to us all without doubt we shall be obnoxious to correction For every deviation from the right way requires a correction or reducement wherefore the correction of a Person that departs from the precepts of Nature is his amendment but the correction of a vitious action is the punishment of him that committed the same Truely the Political Laws by which penalties are appointed for Crimes are not onely just in as much as they are necessary for the conservation of Commonwealths which their violation would ruin they are also so because that wickednesses though they brought no dammage to the State are of themselves punishable and that Nature teaches us that aswell in moral matters as in others Monstres which so far transgress its rules ought to be exterminated to the end their enormity do not turn to her dishonor But whereas Political Laws establish penalties onely to corrupt actions and do not punish intentions and thoughts 't is not for that bad thoughts and intentions are not as deserving of punishment as actions but because the will and intention is not apparent either to the Magistrates or Witnesses besides if all evil aims and purposes and such crimes as are committed in the mind onely were liable to penal animadversion the number of criminals would be so great that the frequency of executions would beget too much horror and the world would soon become depopulated and desart Now it is not reasonable to punish any offences but such as are proved by good evidence and it were better the world should be peopled with tolerable inhabitants then to be reduc'd to so gastly a desolation by punishments and deaths Yet there are a sort of intentions which coming to the knowledge of Judges are capitally punished as those which lead to attempts against persons in Soverainty In which there is not onely a bare regard so far as if such fore-thought design had grown to effect the Commonwealth which is under the Magistrates care might have suffered considerable prejudice but it is considered in as much as the prejudice set aside the design it of it self is too abominable to be pass'd over with impunity such horridnesses requiring to be expiated with proportional punishments Therefore seeing the counsels of which wicked actions are produced are naturally as vicious as the actions themselves which is more the actions are not vicious unless as far as they proceed from bad counsels Whereas actions are punished because of their enormity there would be too notorious a Defect and too great a Disorder in the nature of Things if there were not some power superior to that of Soveraign Magistrates which may give laws to thoughts and deliberations Now if there be any such Power it is necessary that the same have a clear cognisance of thoughts and deliberations that it call those to account that are culpable therein making their Conscience intervene as a witness against which there lies no exception and at length begin to punish them by such remorse as the apprehension of judgement begets in their breasts till afterwards it take a severer vengeance on them Now this is that which we call the Providence of God which punishes a part of those things which are done in this Life to take away all misapprehension that he endures others without exemplary punishment out of connivence and to give every one grounds of belief that he refers them to another time in which the Vengeance he will execute on them shall compensate its deferring by a greater measure of severity Of what I have now represented every man hath ten thousand witnesses in himself For the terrors which all men experience when they have committed some wickedness and whereof they do not cease to feel the effects though they be assured of exemption from penalties constituted by publike laws do sufficiently declare that there is some thing that frightens us within with the denunciation it there makes of another sort of vengeance Certainly if there were nothing to be dreaded besides the punishment which every Magistrate inflicts in his Territory what reason is there that soveraign Magistrates themselvs should be terrified with the same It is true these people object to us in this particular that those terrors are not natural but are bred of the false opinion which hath possessed the minds of all men that the Deity is incensed by reason of our offences to which they add that the profound ignorance of people hath augmented those affrightments to them as little children sear bug-bears in the Dark so that if we had not been prepossessed with such a perverse opinion by our Ancestors we should have always lived free from that fear in a perfect security They adjoin moreover that if there be any such natural Apprehensions wherewith men are discruciated they are those of the Accidents of Fortune which may arrive to all the dispensation of which is erroneously ascrib'd to Providence Divine For so speaks their Poet Nec miser impendens magnum timet aere saxum Tantalus ut fama'st cassa formidine torpens Sed magis in vita Divum metus urget inanis Mortales casumque timent quem cuique serat sors But in case this were no better grounded then on a false opinion men have been continued in whence comes it to pass that the same should have so universally possessed the minds of all Nations For who is he amongst all the people of the World that can avouch himself an exemption from these Fears In every Nation what person ha's not at some time or other had more or less experience of them Certainly that which is universal hath some foundation in Nature and that which persists constantly and maintains it self alwayes in the same sort cannot but be very deeply rooted therein on the other side vain and panick fears are incontinently dissipated and are of very short duration Time saith Cicero wears out the Errors of Opinion but it confirms the judgements and sentiments of Nature
consequently beatitude satisfaction ought of necessity to precede it because otherwise it would derogate from Justice as the pity with Zaleucus us'd in sparing one of his sons eyes would have prejudic'd the authority of his Law if he had not at the same time decreed to pull out one of his own But Gods giving of his son to make satisfaction for us arising from the former sort of mercy was not founded upon any preceding condition or satisfaction otherwise it would be requisite to proceed to infinity or recur to repentance But the real conferring of sanctity and blessedness which attends it was grounded on foregoing satisfaction Whence it appears that though God might give us a Pledge without being otherwise prevented by us yet he could not remit our sins and bring us to salvation without the intervention of that Pledge And herein it is that on the one side his mercy is resplendant in willing it on the other his Justice in hindring him and his Wisdom in satisfying the latter by such an expedient and giving free passage to the former Now this without doubt ought to be sufficient to men of not contentious spirits And nevertheless here it is that the Boasters of Humane Reason lift up themselves What shew of reason say they is there to punish sin in any other then the person delinquent What justice to execute vengeance upon the just instead of the unjust And what proportion between the punishing of one Man and the Sins of all the world To the two former of these exceptions we intend to give satisfaction in the remainder of this Chapter The third shall be remitted to another First then that several persons may be involv'd in the penalty and yet not in the guilt of a crime appears in the practise of Life and ordinary exercise of humane Justice For Children are punisht for the sins of their Parents and the tainte of the crimes of the Children redounds back upon the Fathers This is seen every day in Offenses of Treason where the design is more atrocious in it self and pernicious to the Common wealth God himself as Magistrate ha's given us a Precedent of this acting For the Thest of Akan who purloin'd forbidden goods was fatal to his whole Family and the Posterity of Saul was hang'd for their Father's fault And the sin of David who in a vanity and presumption of his strength caus'd the Tribes of Israel to be numbred was expiated with the death of seventy thousand men Which also seem'd not irrational in the judgement of the Pagans who very frequently attribute the defeats of great battailes and the loss of flourishing Armies either cut in pieces or destroy'd by mortality to the fault of one single man For the overthrow of Cannae if we will receive their account was occasion'd by I know not what sin of Ter. Varro against Juno and Apollo sent the Pestilence into the Army of the Greeks for Agamemnons despising his Priest Thus also the Goddess Dice in Hesiod requires of Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut luat Populus delicta Regum Now if it be not absurd for them which have no share in the saulâ— to partake of the punishment it cannot seem more inconvenient that a translation of punishment be made from one person to another And indeed that communication of punishment is in some sort a translating part of it As if the Criminal not being capable of all the punishment others should be associated with him to bear a part of it Now if a part may be transfer'd and he discharg'd from so much why may not the whole be devolv'd over to another and so he obtain absolute exemption and impunity Certainly if it be not as they speak of the essence of punishment for sin to be all undergone by him that committed it it will be no more essential to it to be undergone by him in part provided at least there be some sufficient reason to oblige him that suffers the punishment to substitute himself in the place of him that deserv'd it And this reason ought not to be fetcht elsewhere then from the strait and indissoluble conjunction that those two persons the Criminal and the Sufferer have together Now there are divers sorts of Tyes which conjoyn persons closely First Natural Consanguinity as of Fathers towards their Children and Children towards their Fathers of Brethren amongst themselves and of all those who have some neer communion in the same blood Secondly Political Union as of Subjects with their Kings vicissim and of fellow-Citizens one towards another And thirdly Friendship voluntarily contracted but ratify'd by inviolable promises of running as they speak the same fortune and laying down the life couragiously one for another For it wâ—â— never lookt upon as unjust or strange for those who are obstring'd one to another by these bonds to partake in the punishment of their Relatives or substituted themselves in the room of one another to bear it all There is nothing so celebrated in the Poets and Historians as the death which Alcestis suffer'd in her husbands stead and the story of Damon and Pythias Pythagorean Philosophers of which one generously offer'd himself to bear the sentence of death given against his Friend by Dionysius the Tyrant of Syracuse And many other like examples have been diligently collected by learned Men. What can be said then where there is found One that hath not onely one or two of these relations with mankind but all together and much more What injustice or absurdity will there be for him to derive the punishment of mens sins upon his own Person But such is He whom the Christians venerate for their Redeemer For he is man and consequently of the same blood with them one with them in communion of the same nature He loves them ardently hath contracted an indissoluble society with them and hath offered himself of his own free and immutable will to be surety for their debts He is King of all those whom he hath redeemed and their head and their brother But he was innocent and they unrighteous What equity can there be in this that he who did nothing should be beaten and he that committed the fault have never a stripe This is the Second Exception to which there are three Answers The First of which is that by demonstrating above that Punishment may be communicated and likewise all of it transfer'd to the person of him that had no hand in the Crime it was by the same means demonstrated that the Just may be punish'd for the Unjust for he that was unconcern'd in the fault of which notwithstanding he suffers the penalty is innocent in this respect whether he be culpable or no in some other matters and therefore he suffers in such case not for other matters of which he may be guilty but in consideration of this in respect of which he is absolutely just So that all his other actions what ever they be are
they have two exceptions against this One that it ought to be translated thus And the Name of him that shall call him is the Lord our Righteousness The other that the City of Jerusalem is also termed by this Name and therefore that the Messias cannot take so great advantage by it But these are cavils unworthy of people in whom there is left the least measure of Understanding and Ingenuity For as for the first to what end here serves the mentioning the name of him that must call the Messias without expressing the name of the Messias himself seeing the drift is to set him forth and to encourage the Church with the hope of those benefits which should accompany his coming into the World And in the next place what a defective manner of speaking is this And the name of him that shall call him without adding how or wherefore What example can be produc'd of the like And when the Prophet speaks thus In those days I will raise unto David a righteous branch c. In his dayes Judah shall be saved and Jerusalem shall dwell safely and then shall she be called The Lord our Righteousness where the name of the City of Jerusalem is remarkably declar'd and not of him that calls her is the phrase and placing of the words wholly alike For the second Indeed it is more then evident that this Name cannot have been attributed to a Person and to a City after the same manner To a Cit◠it cannot be sutable but only as a memorial of Favour done to it by him to whom the Name is properly competent And to a Person it cannot be appropriated but to denote somthing that resides in such person There can be no danger in communicating so glorious a Name to a City none being so brutish or stupid as to take occasion to suspect any Divinity either in the whole people of a City or its stones To a man simply as man it cannot be given without an inevitable scandal of Idolatry especially to such a personage as he that is describ'd there was to be not onely a King but the first-born among Kings and the King of the whole world And truely if the Messias be not God it would be injustice to condemne those that should adore him as culpable of Idolatry seeing him honored with so magnificent Names For what ought we not to render to him to whom both divine names and honors are communicated in the Scripture the names of the highest Majesty as that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most sublime honors as dedication of a Temple and that so holy and sacred a Temple Besides that in describing his admirable atchievements there is excuse more then enough for error if error may be committed herein He ought to break the serpents head with his heel Is it within the power of a meer man to foil so strong an enemy with so much disdain and glory In him all the families of the earth ought to be blessed A benediction so firm and vigorous that it reaches through so many Ages and is diffus'd so abundantly over all Nations whence could it flow but from an infinite fountain He ought to have the Heathen for his inheritance and the uttermost parts of the earth for possession Can so great an Empire be maintain'd and governed yea even eternally without an infinite power and wisdom He ought to sit at the right hand of God But how should he be capable of so great an honor except he be God himself For seeing Kings did not readily admit any to sit at their right hands but onely those which were of their own blood as Solomon did Bathshebah or whom they establish'd Lieutenants and Governors of their Dominions as being the second place of the Kingdom most honorable next the throne Whether it be out of the first consideration that the Messias is seated at the right hand of God he can have no consanguinity with him but by communion of Nature Or the Second he cannot be capable of so eminent a dignity nor provided of wisdom and power enough to maintain the same it being necessary to possess both in an infinite manner if the person himself be not infinite He ought to redeem the Church both by suffering an infinite punishment as we have shewn and by the victory which he was to obtain over death and him that was chief in the Empire of death Who could undertake and accomplish so great a design unless one that is very God Now if this Messias our Surety ought to be God as must be acknowledg'd or else all the Holy Scriptures denyed forasmuch as his Person is of an infinite dignity his Satisfaction was not only sufficient for all mankind which how numerous soever cannot be actually infinite but also correspondent to the immensity of the Nature of God and proportionate to his Justice For as the Professors of the Civil Laws teach that crimes become more henious proportionably to the dignity of the person against whom they are committed and Reason also adds its suffrage hereunto so in like manner they attest that penalties and Satisfactions are rated according to the dignity of those who undergo and perform them And it is not material that the punishment deserved by men was to be eternal in case they suffer'd it in their own persons whereas the Passion of their Substitute ought to have had a certain termination of time otherwise that which is impossible to imagine a person of such excellence should have continued under perpetual condemnation For according to the natural right and order of things sin deserv'd an infinite punishment inasmuch as it was committed against an infinite majesty But because the nature of man is bounded and infinity cannot otherwise be competent to him but onely by perpetual duration had men themselves been to suffer it it could not have been infinite otherwise but onely by being eternal But the satisfaction performed by our Substitute did not need to be immense in respect of perpetual duration because his person was of an infinite dignity For it was made according to the absolute Right of Gods Justice and the Natural order of things and not according to the compensation which should have been made in the persons of men by the eternal duration of their paines by reason of the narrow limitation of their Nature From this discourse it very clearly results that there are distinctly in the Divine Essence which with the Jews we acknowledge to be one and simple at least two Persons or Hypostases or Subsistences for we stand not greatly upon it by which of these names they are termed Namely that which is most usually represented to us in the Old Testament by the Name of God Creator of all things and that which in order to being Mediator between God and Men was to assume humane Nature who is sometimes represented to us under the names of SON and Branch As in the 2 Psalm vers 7. I will declare the