Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	divine_a	humane_a	subsistence_n	2,511	5	12.4764	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29699	Paradice opened, or, The secreets, mysteries, and rarities of divine love, of infinite wisdom, and of wonderful counsel laid open to publick view also, the covenant of grace, and the high and glorious transactions of the Father and the Son in the covenant of redemption opened and improved at large, with the resolution of divers important questions and cases concerning both covenants ... : being the second and last part of The golden key / by Thomas Brooks ...; Golden key to open hidden treasures. Part 2	Brooks, Thomas, 1608-1680.	1675 (1675)	Wing B4953; ESTC R11759	249,733	284

and blood vers 16. For verily he took not on him the nature of Angels but he took on him the seed of Abraham Christ assumed the common nature of man and not of any particular person The Apostle doth here purposely use this word seed to shew that Christ came out of the Gen. 46. 26. Exod. 1. 5. Heb. 7. 5. 1 King 8. 19. loins of man as Jacob's children and their children are said to come out of his loins and as all the Jews are said to come out of the loins of Abraham and as Solomon is said to come out of the loins of David in a man's loins his seed is and it is a part of his substance Thus it sheweth that Christ's humane nature was of the very substance of man and that Christ was the very same that was promised to be the Redeemer of man for of old he was foretold under this word seed as The seed of the woman Gen. 3. 15. Gen. 12. 18. Rom. 9. 7. Heb. 11. 18. 2 Ram. 7. 12. Joh. 8. 58. the seed of Abraham the seed of Isaac the seed of David This word he took on him as it setteth out the humane nature of Christ so it gives us a hint of his Divine Nature for it presupposeth that Christ was before he took on him the seed of Abraham He that taketh any thing on him must needs be before he do so is it possible for him that is not to take any thing on him Now Christ in regard of his humane nature was not before he assumed that nature therefore that former being must needs be in regard of his divine nature in that respect he ever was even the eternal God being God he took on him an humane nature Christ's Eternal Deity shines in this 16. verse and so does his true humanity in that he took upon him the seed of man it is most evident that he was a true man Seed is the matter of man's nature and the very substance thereof The seed of man is the root out Isa 11. 1. Luk. 1. 35. of which Christ assumed his humane nature The humane nature was not created of nothing nor was it brought from heaven but assumed out of the seed of man The humane nature of Christ never had a subsistence in it self At or in the very first framing or making it it was united to the Divine nature and at or in the first uniting it it Crean●●● fundi●ur in●und●ndo creatu● was framed or made Philosophers say of the uniting of the soul to the body in creating it it is infused and in infusing it it is created Much more is this true concerning the Humane nature of Christ united to his Divine Fitly therefore is it here said that he took on him the seed of Abraham So Joh. 1. 14. The word was made flesh and dwelt among us The Evangelist having proved the Divinity of Jesus Christ comes now to speak of his humanity incarnation and manifestation in the flesh whereby he became God and Man in one person Flesh here signifies the whole man in Scripture ye all know that man consisteth of two parts which are sometimes called flesh and spirit and sometimes called soul and body Now by a Synecdoche either of these p●rts may b● put for the whole And so sometimes the soul is put for the whole man and sometimes the body is put for the whole man as you may see by comparing the Scriptures in the Margin A●l. 27. 37. Gen. ●6 27. R●m 12. 1. cap. 3. 20. Christ put himself into a low si● leprous suit of ours to expiate our pride and robbery in reaching after the D●ity and to heal ●● of our spiritual Leprosie for if ●● had n●t assumed our flesh he had not saved us N●zianz together Christ did assume the whole man he did assume the soul as well as the body and both under the term Flesh And indeed unless he had assumed the whole man the whole man could not have been saved if Christ had not taken the whole man he could not have saved the whole man Christ took the nature of man that he might be a fit Mediator if he had not been man he could not have died and if he had not been God he could not have satisfied So great was the difficulty of restoring the Image of God in lost man and of restoring him to God's favour and the dignity of sonship that no less could do it than the natural son of God his becomeing the son of man to suffer in our nature and so great was the Father's love and the Son's love to fallen man as to lay a foundation of reconciliation betwixt God and man in the personal union of the Divine and Humane nature of Christ so much is imported in those words the word was made flesh The person of the Godhead that was incarnate was neither the Father nor the Holy Ghost but the Son the second Person for the Word was made Flesh There being a real distinction of the Persons that one of them is is not another and each of them having their proper manner of subsistence the one of them might be incarnate and not the other and it is the Godhead not simply considered but the Person of the Son subsisting in that Godhead that was incarnate And it was very convenient that the second or middle Person in order of subsistence of the blessed Trinity should be the Reconciler of God and man and that he by whom all things Celes 1. 16 17. Heb. 1. 2 3. were made should be the Restorer and Maker of the new World and that he who was the express Image of his Father should be the Repairer of the Image of God in us Oh the admirable love and wisdom of God that shines in this that the second Person in the Trinity is set on work to procure our Redemption Though reason could never have found out such a way yet when God hath revealed it reason though but shallow can see a fitness in it because there being a necessity that the Saviour of man should be man and an impossibility that any but God should save him and one Person in the Trinity being to be incarnate it agrees to reason that the first Person in the Trinity should not be the Mediator for who should send him he is of none and therefore could not be sent There must be one sent to reconcile the enmity and another to give gifts to friends two proceeding Persons the Son from the Father and the Holy Ghost from the Father and the Son Accordingly the second Person which is the Son he is sent upon the first errand to reconcile man to God and the third person the Holy Ghost he is sent to give gifts to men so reconciled so as to reason it is suitable and a very great congruity that God having made all things by his Son should now repair all things by his Son that he that was the middle Person

15. 25. waters of Marah that made them sweet This water became sweet for the use and service of the Israelites for a time only and remained not always sweet after as appears by Plinies Natural History who makes mention Plin. Natural History ●● 6. cap. 29 of those bitter waters in his time But the Redemption that we have by Jesus Christ does for ever sweeten all the bitter trials and afflictions that we meet with in this world The Jewish Doctors say that this tree was bitter and they give us this note upon it That it is the manner of the blessed God to sweeten that which is bitter by that which is bitter I shall not dispute about the truth of their notion but this I may safely say that it is the manner of the blessed God to sweeten our greatest troubles and our sharpest trials by that Redemption that we have by Jesus Christ And thus you see the excellent properties of that Redemption that Jesus Christ by Covenant or compact with his father was engaged to work for us But The Fourth Proposition is this viz. That the blessed and glorious titles that are given to Jesus Christ in the holy Scriptures do clearly and strongly evidence that there was a Covenant of Redemption passed between God the father and Jesus Christ He is called a Mediatour of the Covenant of reconciliation interceding for and procuring of it and that not by a simple intreaty but by giving himself over to the father calling for satisfaction to justice that reconciliation might go on for paying a compensatory price sufficient to satisfie divine justice for the Elect There is one God and one Mediatour between 1 Tim. 2. 5 6. God and man to wit God incarnate the man Christ Jesus who gave himself a ransom for all to wit his Elect children to be testified in due time Let me glance a little upon the words One Mediatour between God and men in the Greek it is one Mediatour of God and men which may refer either to the two parties betwixt which he deals pleading for God to men and for men to God or to the two natures Mediatour of God having the divine nature and of men having the humane nature upon him one Mediatour not of Redemption only as the Papists grant but of intercession too we need no other master of requests in heaven but the man Christ Jesus who being so near us in the matter of his incarnation will never be strange to us in the business of intercession A ransom the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a counter price such as we could never have paid but must have remained and even rotted in prison but for our all-sufficient surety and Saviour The ransom that Christ paid was a real testimony of his Mediatorship betwixt God and man whereby he reconciled both The man Christ Jesus Paul speaks not this to exclude his divinity from this office of Mediatorship for he is God manifested in the flesh and God hath 1 Tim 3. 16. Act. 20 28. purchased his Church by his own blood But to shew that in his humane nature he paid the ransom for us and that as man he is like unto us and therefore all sorts and Heb. 2. 10. ranks of men have a free access by faith unto him and to his sacrifice He is also called a Redeemer I know that Job 19. 25. my redeemer liveth The word Redeemer in the Hebrew is very emphatical Goel for it signifieth a kinsman near allied unto him one that was bone of his bone and flesh Some read the words thus I know that my kinsman or he that is near to me liveth Ruth 3. 9 12 13. cap. 4. 4 5. of his flesh Christ is of our kindred by incarnation and redeems us by his passion The words are an allusion to the Ceremonial Law where the nearest kinsman was to take the wife and buy the land we were Satan's by na-nature but Christ our brother our kinsman hath redeemed Joh. 20. 17. us by the price of his own blood and will deliver us from hell and bring us to the inheritance of the saints 1 Pet. 1. 3 4. ●●los 1. 12. in light and therefore deserves the name of a Redeemer Jesus Christ is near very near yea nearest of kin to us Eph. 5. 30. he is flesh of our flesh and bone of our bone and blood of our blood For as much as the children are partakers of Heb. 2. 14 flesh and blood he also himself took part of the same Now 't is evident by the old Law of Redemption that the nearest kinsman was under a special obligation to redeem as you may see by comparing Ruth 3. 12 13. with cap. 4. 4 5. Boaz was a kinsman and had right to redeem yet because there was a nearer kinsman he would not engage himself but upon his refusal If thou wilt redeem it redeem it but if thou wilt not redeem it then tell me that I may know for there is none to redeem it besides thee and I am after thee Now Jesus Christ is nearest of kin to us and therefore upon the strictest terms and Laws of Redemption he is Goel our Redeemer If we consider Jesus Christ as a kinsman a brother we must say that he had not only a right to redeem us but that he was also under the highest obligation to redeem us There is a double way of redeeming persons 1. By force and power thus when Lot was taken prisoner by those four Kings that Gen. 14. 14 16. came against Sodom Abraham armed his servants and by force and power redeemed them ●● we were all Satan's prisoners Satan's captives but Christ our nearest kinsman 2 Tim. 2. 25. our brother by spoiling principalities and powers rescues us out of that Tyrant's hand 2. There is a Redemption Col●s 2. 15 by price or ransom to redeem is to buy again 1 Cor. 6. 20. Ye are bought with a price cap. 7. 23. Ye are bought with a price the word price is added not by a Pleonasmus but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to intimate the excellency and dignity of the price wherewith they were bought which was not silver or gold but the precious blood of Christ as 1 Pet. 1. 18 19 of a Lamb without blemish and without spot Ye are bought with a price that is ye are dearly bought by a price of inestimable value but of this before Again sometimes Christ is called the surety of a better covenant By so much Heb. 7. 22. was Jesus made a surety of a better Testament so called from the manner of the confirmation of it viz. by the death of Christ Look as Christ was our surety to God for the discharge of our debt the surety and debtor in law are reputed as one person so he is God's surety to us for the performance of his promises The office of a surety being applied to Christ sheweth that he hath so far

in the Trinity should become the Mediator between God and man that he that was the express Image of the Father's Person should restore the Image of God defaced in man by his sins Ah Christians how well does it become you to lose your selves in the admiration of the wisdom of God in the contrivance of the work of our Redemption For the Son of God to take on him the nature of man with all the essential properties thereof and all the sinless infirmities and frailties thereof is a wonder that may well take up our thoughts to all Eternity And Christ took the infirmities of our nature as well as the nature it self To shew the truth of his Humanity he had a nature that could hunger and thirst even as ours do and to sanctifie them to us and that so he might sympathize with us as a merciful and faithful High Priest and that we might Heb. 2. 16 17 18. cap. 4. 15 16. confide the more in him and have acce●s to him with boldness By reason of the personal union of the two natures in Christ he is a fit Mediator betwixt God and man Act. 20. 28. his sufferings are of infinite value being the sufferings of one who is God and who is mighty to carry on the work Isa 63 1. He● 7. 25. of Redemption and to apply his own purchase and repair all our losses Oh what an honour has Jesus Christ put upon fallen man by taking the nature of man on him What is so near and dear to us as our own nature and lo our nature is highly preferred by Jesus Christ to a Union in the Godhead Christ now sits in heaven with Act. 1. 9 10 11. our nature and the same flesh that we have upon us only glorified It is that which all the world cannot give a sufficient reason why the same word in the Hebrew Bashar should signifie both Flesh and Good Tidings Divinity will give you a reason though Grammar cannot Christ's taking of flesh upon him was good tidings to all the whole world therefore no wonder if one word signifie both Abundance of comfort may be taken from hence to poor souls when they think God hath forgotten them to consider is it likely that Christ who is Man should forget man now he is at the right hand of the Father cloathed in that nature that we have when we are troubled to think it is impossible God and man should ever be reconciled let us consider that God and man did meet in Christ therefore it is possible we may meet what hath been may be again the two natures met in Christ therefore God may be reconciled to man yea they therefore met that God might be reconciled to man he was made Immanuel God with us that he might bring God and us together when a man is troubled to think of the corruptious of his nature that is so full of ●efilements that it cannot be sanctified perfectly let him withal think that his nature is capable of Sanctification to the full Christ received Humane nature which was not polluted his nature is the same therefore that nature is capable of sanctification to the uttermost Oh sirs if Christ the second Person in the Trinity did put on man how careful should men be to put on Christ Put you on the Lord Jesus saith Re● 13. 14. the Apostle If Christ assumed our Humane nature how should we wrestle with God to be made partakers of the Divine Nature 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious promises that by these we may be made partakers of the Divine Nature If Christ became thus one flesh with us how zealous should we be to become one spirit with Christ 1 Cor. 6. 17. Even as man and wife is one flesh so he that is joyned to the Lord is one spirit Was the word made flesh did Christ take our nature yea did he take our nature at the worst after the fall what high cause have we to bless his name for ever for this condescention of his Should all the Princes of the world have come from their Thrones and have gone a begging from door to door it would not amount to so much as for Christ to become Man for our sakes ●hrist took our nature not in the the integrity of it as in Adam before his fall but in the infirmities of it which came to it by the fall What a mazing love was this For Christ to have taken our nature as it was in Adam while he stood clothed in his integrity and stood right in the sight of God had not been so much as when Adam was fallen and proclaimed Traytor As Bernard saith Quo pro me vilior eò mihi charior Domine Lord thou shalt be so much the more dear to me by how much the more thou hast been vile for me Here is condescention indeed that Christ should stoop so low to take Flesh and Flesh with Infirmities But Secondly Jesus Christ promiseth to God the Father that he will freely readily and chearfully accept undertake and faithfully discharge his Mediatory office to which he was designed by him in order to the Redemption and Salvation of all his chosen ones Consult the Scriptures Compare Psal 40. 6. to the 11. with Heb. 10. 5. to the 11. and Isa ●1 1 2 3. Lu● 4. 18 19. 20. A●● 13. 23. cap. 7. 22. Heb. 10. 1● 14. in the Margin they having been formerly opened and in them you will find that Christ did not take the office of Mediatorship upon himself but first the Father calls him to it and then the Son accepts it Christ glorified not himself to be made an High Priest but he that said unto him thou art my Son this day have I begotten thee He called him and then the Son answered him Lo I come God the Father promiseth that upon the payment of such a price by his Son such and such souls should be ransomed and set free from the curse from wrath from hell c. Jesus Christ readily consents to the price and pays it down upon the nail at once and so makes good his Mediatory office It pleased the glorious Son of God in obedience to the Father to humble himself and obscure the glory of his Godhead that he might be like his brethren and a fit Mediator for sympathy and suffering and that he might engage his life and glory for the redeeming of the Elect and lay by his Robes of Majesty and not be re-assumed till he gave a good account of that work till he was able to say I have finished the work that thou gavest me to do Christ very freely and chearfully undertakes to do and suffer whatever was the will of his Father that he should do or suffer for the bringing about the Redemption of Mankind Christ willingly undertakes to be his Father's Servant in this great work and accordingly he looks upon his Father as his Lord Thou

come into the world assume our nature be made under the Law tread the Wine-press of the Father's wrath bear the Curse and give satisfaction to his Justice Now upon the credit of this promise upon this undertaking of Christ God the Father takes up the Patriarchs and all the Old Testament-believers to Glory God the Father resting upon the promise and engagement of his Son admits many thousands into those 〈…〉 on s above before Joh. 14. 2 3. Christ took Flesh upon him Now as t●● Father of old hath rested and relyed on the promise and engagement of Christ so Jesus Christ doth to this very day ●●st and stay himself upon the promise of his Father that he shall in Isa ●3 10. due time see all his seed and reap the full benefit of that full Ransom that he has paid down upon the nail for all that have believed on him that do believe on him and that shall believe on him Christ knew God's infinite Love his tender Compassions and his matchless Bowels to all those for whom he died And he knew very well the Covenant the Compact the Agreement that past between the Father and himself and so trusted the Father fully in the great business of their everlasting happiness and blessedness relying upon the love and faithfulness of God his love to the Elect and his faithfulness to keep Covenant with him As the Elect are committed to Christ's charge to give an account of them so also is the Father engaged for their conversion and for their preservation being converted As being not only his own Joh. 6. 37. Isa 53. 11. given to Christ out of his love to them but as being engaged to Christ that he shall not be frustrate of the reward of his Sufferings but have a Seed to glorifie him for ever Therefore doth Christ not only constantly preserve them by his Spirit but doth leave also that burden on the Father Father keep those whom thou hast given me Joh. 17. 11. But Fourthly Jesus Christ promises and engages himself to his Father that he would bear all and suffer all that should be laid upon him and that he would ransom poor sinners and fully satisfie Divine Justice by his blood and death as you may see by comparing the Scriptures in the Isa 5● 5 6. Joh. 10. 17. 18. cap. 15. 10. Luk. 24. 46. Heb. 10. 5 6 7 10. I have opened these Scriptures already Margin together The work of Redemption could never have been effected by silver or gold or by prayers or tears or by the blood of Bulls or Goats but by the second Adam's obedience even to the death of the Cross Remission of sin the favour of God the heavenly Inheritance could never have been obtained but by the procious blood of the Son of God The innocent Lamb of God was slain in typical prefigurations from the beginning of the world and slain in real performance in the fulness of time or else fallen man had layen under guilt and wrath for ever The heart of Jesus Christ was strongly set upon all those that his Father had given him and he was fully resolved to secure them from Hell and the Curse whatever it cost him and seeing no price would satisfie his Father's Justice below his Blood he lays down his life at his Father's feet according to the Covenant and Agreement of old that had past between his Father and himself But Fifthly The Lord Jesus Christ was very free ready willing and careful to make good all the Articles of the Covenant on his side and to discharge all the works agreed Joh. 12. 49 50. cap. 17. 6. on for the Redemption and Salvation of the Elect Joh. 17. 4. I have finished the work that thou gavest me to do There was nothing committed to Christ by the Father to be done on earth for the purchasing of our Redemption but he did finish it so that the Debt is paid Colos 2. 14 15. Heb. 2. 14. Justice satisfied and sin Satan and death spoiled of all their hurting and destroying power By the Covenant of Redemption Christ was under an obligation to die to Dan. 9. 24. satisfie to Divine Justice to pay our debts to bring in an everlasting Righteousness to purchase our Pardon and Heb. 9. 12. to obtain eternal Redemption for us all which he compleated and finished before he ascended up to glory And Act. 1. 9 10 11. without a peradventure had not Jesus Christ kept touch with his Father had not he made good the Covenant the Compact the Agreement on his part his Father would never have given him such a welcome to heaven as he did nor he would never have admitted him to have sat down Heb. 1. 3. Rom. 8 34. Col●s ● 1. H●b 8. 1. cap. 10. 12. 1 ●et 3. 22. on the right hand of the Majesty on high as he did The right hand is a place of the greatest honour dignity and safety that any can be advanced to But had not Jesus Christ first purged away our sins he had never sat down on the right hand of his Father Christ's advancement is properly Mat. 26. 64. Act. 7. 56. of his Humane Nature That Nature wherein Christ was crucified was exalted for God being the Most High needs not be exalted yet the Humane Nature in this exaltation is not singly and simply considered in it self but as united to the Deity so that it is the Person consisting of two Natures even God-man which is thus dignified For as the Humane Nature of Christ is inferiour to God and is capable of advancement so also is the person consisting of a Divine and Humane Nature Christ as the Son of God the second Person of the sacred Trinity is in regard of his Deity no whit inferiour to his Father but every way equal yet he assumed our nature and became a Mediator betwixt God man he humbled himself and made himself inferiour to his Father his Father therefore hath highly exalted him Phil. 2. 8 9. and set him down on his right hand If Christ had not Eph. 1. 20. expiated our sins and compleated the work of our Redemption he could never have sat down on the right hand of God Heb. 10. 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God This verse is added in opposition to the former as is evident by the first Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in the former verse it was proved that the Sacrifices which were offered under the Law could not take away sins This verse proveth that there is a Sacrifice which hath done that that they could not do The Argument is taken from that Priest's ceasing to offer any more Sacrifices after he had offered one whereby is implyed that there needed no other because that one had done it to the full sin was taken away by Christ's Sacrifice for thereby a Ransom was paid

glory which thou hast given me ●hus I have glanced at Christ's solemn demand on earth for the full accomplishment of that blessed Compact Covenant Agreement and Promises that were made to him when he undertook the office of a Mediator and now is in heaven he appears in the presence of God for us as a 〈…〉 9. ●4 Lawyer appears in open Court for his Client opens the case pleads the cause and carries the day The Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated to appear signifieth conspicuously to manifest It is sometimes taken in a good sense viz. to appear for one as a Favourite before a Prince or as an Advocate or an Attourney before a Judge or as the High Priests appeared once a year in the Holy of Holiest to Exod. 30. 10. make atonement for the people Christ is the great Favourite in the Court of glory and is always at God's Rom. 8. 34. right hand ready on all occasions to present our petitions to his Father to pacifie his anger and to obtain all 1 Jo● 2. 1. noble and needful favours for us And Christ is our great Advocate to plead our cause effectually for us Look as in Humane Courts there is the Guilty the Accuser the Court the Judge and the Advocate so it is here Heaven is the Court Man is the guilty Person Satan is the Accuser God is the Judge and Christ is the Advovocate Now look as the Advocate appeareth in the Court before the Judge to plead for the guilty against the accuser so doth Christ appear before God in heaven to answer all Satan's objections and accusations that he may make in the Court of heaven against us He ever lives to make intercession for us Heb. 7. 25. The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated intercession is a compound and signi●ies to call upon one it is a judicial word and importeth a calling upon a Judge to be heard in this or that against A●● 25. ●● R●m 11. 2. c●p 8. 34. another or for another so here Christ maketh intercession for them The Metaphor is taken from Attorneys or Advocates who appear for men in Courts of Justice from Counsellers who plead their Clients cause answer the Adversary supplicate the Judge and procure sentence to pass on their Clients side This Act of making Intercession may also be taken from Kings Favourites who are much in the King's presence and ever ready to make request for their friends But remember though this be thus attributed to Christ yet we may not think that in heaven Christ prostrateth himself before him or maketh actual prayers that was a part of his humiliation which he did in the days of his flesh but it implyeth ●eb 5 7. a presenting of himself a Sacrifice a Surety and one that hath made satisfaction for all our sins together with manifesting of his will and desires that such and such should partake of the vertue and benefit of his Sacrifice so as Christ's intercession consisteth rather in the perpetual vigour of his Sacrifice and continual application thereof than in any actual supplication The intendment of this Phrase applyed to Christ to make intercession is to shew that Christ being God's Favourite and our Advocate continually appeareth before God to make application of that Sacrifice which once he offered up for our sins Christ appears in the presence of God for us 1. To present unto his Father himself who is the price of our Redemption 2 To make application of his Sacrifice to his Church time after time according to the need of the several members thereof 3. To make our persons prayers services and all good things acceptable to God But Seventhly and lastly The whole Compact and Agreement between God the Father and our Lord Jesus Christ about the Redemption of poor sinner's souls was really and solemnly transacted in open Court or as I may say in the High Court of Justice above in the presence of the great publick Notary of heaven viz. the Holy Ghost who being a third Person of the glorious Trinity of the same Divine Essence and of equal power and glory makes up a third Legal Witness with the Father and the Son They being a●ter the manner of Kings their own Witnesses So the King write● 〈◊〉 me●●● This 1 Joh. 5. 7. is a very clea● Proof and Testimony of the Trinity of Persons in the Unity of the Divine ●ssence they are ●ll one in ●ssence and Will As if three lamps were lighted in o●● chamber albeit the lamps be di●ers yet the lights ●annot be s● 〈◊〉 so in the 〈◊〉 〈◊〉 〈◊〉 there is a distruction of Perso●s 〈◊〉 ● 〈…〉 phei●y of nature also 1 Joh. 5. 7. For there be three that ●ear record in heaven the Father the Word and the Holy Ghost and these three are one Three 1. In the true and real distinction of their Persons 2. In their inward Properties as to beget to be begotten and to proceed 3. In their several offices one to another as to send and to be sent And these three are one one in Nature and Essence one in Power and Will one in the act of producing all such actions as without themselves any of them is said to act and one in their Testimony concerning the Covenant of Redemption that was agreed on between the Father and the Son Consent of all parties the Allowance of the Judge and publick Record is as much as can be desi●ed to make all publick Contracts authentick in Courts of Justice and what can we desire more to settle satisfie and assure our own souls that all the Article of the Covenant of Redemption shall on all hands be 〈…〉 inly made good than this that these three heave●ly Witnesse● God the Father God the Son and God the Holy G●●st do all agree to the Articles of the Covenant and 〈◊〉 Witnesses to the same Covenant Thus you see that there was a Covenant of Redemption made with Christ upon the terms whereof he is constituted to be a 〈◊〉 to say to the prisoners go forth to bring delivera●●e to the captives and to proclaim the year of release or Jubile the acceptable year of the Lord as it is Isa 61. 1 2. I have been the longer in opening the ●ovenant of Redemption partly because of its grand importance to all our souls and partly because others have spoken so little to it to the best of my observation and partly because I have never before handled this Subject either in the Pulpit or the Press c. Now from the serious consideration of this Compact Covenant and Agreement that was solemnly made between God and Christ touching the whole business of man's Salvation or Redemption I may form up this tenth Plea as to the ten Scriptures that are in the Margin that Eccles 11. 9. cap. 12. 14. Mat. 12. 14. cap. 18. 23. Luk. 16. 2. Rom. ●4 10. 2 Cor. 5. 10. Heb. 9. 27. cap. 13. 17. 1 Pet. 4. 5. Isa 53. 6.