erat sed sociavit sibi quod in ipso non ante fuerat invisibilis ergo secundum Divinitatem Dei filius visibilem suscepit hominem immortalis mortalem impassibilis passiâ—ilem ut totum breviter comprehendam Deus hominem Aug. Serm. 4. de Tempore Lord of Glory was Crucified we are to understand a Communication of Idioms for Blood Birth and Crucifixion appertain to the Humane Nature 2. Inconvertibly There 's not a Conversion of the God-head into the Manhood nor of the Man-hood into the Godhead God is not changed into a Man nor Man changed into God 3. Undividedly i. e. one nature cannot be separated from the other for though there is a Distinction yet not a Division There are not two Christs nor two Persons but one Christ one and the same Person 4. Unseparably This Union remains to all eternity Christ Immanuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man in one Person for so continueth he for * Quod semel assumpsit nunquam dimisit Damasc ever We are then to understand an Union of two Natures not as Nestorius affirms an Union of two Persons though the Union be personal yet it is not of Persons To help us to conceive this better some illustrate it by the Soul and Body which make up one Man and by Iron and Fire where both remain in one so Basil As the Sun and Light meet in one so Justin Martyr and Athanasius But Similitudes are more for Illustration than Probation and therefore I let them pass and put no great stress upon them What is writ in an excellent Treatise Intituled Immanuel by an * D. Usher A. Bishop of Armagh Lord Primate of Ireland eminent Light of the Church of God will give abundant satisfaction which I have here transcrib'd For the nearer conceiving whereof we may call to mind that which the Apostle hath taught us touching our Saviour Col. 2. 9. In him dwelleth all the fulness of the Godhead bodily that is to say by such a personal and real Vnion as doth inseparably and everlastingly conjoyn that infinite God-head with his finite Manhood in the Vnity of the self-same individual person He in whom the fulness dwelleth is the Person That fulness which doth so dwell in him is the Nature Now there dwelleth in him not only the fulness of the God-head but the fulness of the Man-hood also For we believe him to be bâ—th perfect God begotten of the Substance of hiâ— Father before all Worlds and perfect Man made of the Substance of his Mother in the fulness of time And therefore we must hold that there are two distinct Natures in him And two so distinct that they do not make any Compounded Nature but still remain Vncompounded and Vnconfounded together But he in whom the fulness of Man-hood dwelleth is not one and he in whom the fulness of the God-head another but he in whom the fulness of both those Natures dwelleth is one and the same Immanuel and consequently it must be believed as firmly that he is but one person And here we must consider that the Divine Nature did not assume an Humane Person but the Divine Person did assume an Humane Nature Thus far that Reverend and Learned Author * Exinanivit seipsum formam servi suscipiendo Non quod aliud quâ—m quod erat fieret i. e non ut mutaretur ab eâ— quod er at sed ut seposito interim majestatis suae honore humanum corpus inâ—ueret quo suscepto salus gentium fieret Ambros lib. de fide contra Arrianos cap. 8. Ipsâ— natura suscipienda erat quae liberanda Aug. de vera religione Sic voluit ruinam fragilis vasis reformare denique ut nec peccatum hominis dimitteret impunitum quia justus est nec insanabile quia est misericors potuâ—t aliter fieri quantum ad potentiam Medici sed non potuit commodius aut doctius praeparari ut esset Medicina aegroti quantum ad justitiam Dei Aug. Serm. 3. de Annunc Domini St. Ambrose writes to the same sense very perspicuously Quest But it will be askt why was it requisite that Christ should be Man Answ The Answer is that satisfaction might be made in the same Nature Man had offended and Man must be Slain This was Typified by the Dead Bird and Paschal Lamb and all those Levitical Sacrifices which were slain without shedding of Blood saith the Apostle there is no remission Heb. 9. 22. The God-head could not suffer Death Christ as Man poureth forth his Precious Blood out of his Veins Quest But why was he God and Man in the same Person Answ For Answer The God-head gave strength and supportation to the Manhood The Manhood could suffer Death but could not overcome Death The Godhead could overcome but not suffer wherefore there was an happy conjunction of the God-head and Manhood Christ is that middle Person in Trinity to deal between God and Man he himself being God to deal with his Father and he being Man to deal for the business with Men So that notwithstanding the opposition of Nestorians Eutyches Marcion and other Hereticks the Truth is abundantly cleared concerning the Hypostatical Union of Christ I proceed to the Next Chapter wherein I shall discourse of the Offices of Christ viz. Sacerdotal Prophetical and Regal and first of his Sacerdotal Office CHAP. IV. Of Christs Sacerdotal Office SECT I. Of the Properties of Christs Priesthood THis Division of Christs Offices as a Priest a Prophet and a King is generally received and may be evidently proved thus for Christ had the Holiness of a Priest the Wisedom of a Prophet and the Power of a King In us there 's both Pollution and Guilt Now Christ as a Priest takes away both In us there 's Ignorance and Blindness Christ as a Prophet opens our eyes and illuminates our Understandings In us there 's Rebeâ—lion and Disorder Christ as a King takes away Rebellion and Disorder by bringing us under Government and Subjection to his Laws Some were Priests and Prophets so was Samuel some were Priests and Kings so was Melchisedeck some were Prophets and Kings so was David But Christ alone was Priest Prophet and King These three all together only met in Christ A great Priest a great Prophet and a great King above all others and after all others he abides a Priest for ever Psal 110. 4. a Prophet for ever Mat. 28. 20. and a King for ever Dan. 2. 44. Of these Offices I shall treat severally and first of Christ's Priestly Office Suidas relates a notable Story That when one of their Priests were dead at Jerusalem the rest of the Priests met to choose another and when many were nominated they could not agree in their choice till at last * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas in nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of them named Jesus and by a common consent he was chosen Priest I put no weight upon this Story but I shall
the Holy Ghost There was no concurrence of Man As Christs Name so was his Birth and Conception wonderful You have the History of Opus erat virtute agente virtute non humanâ sed divina ex immundis enim genitus nec mundus esse potuisset formaliter nec mundans efficienter Unde â—andem quidem naturam communicatam habere debebat sed modo communicationi diverso debet esse ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum divinam nâ—turam sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum humanam ut plene responderet typo Melchisidechi Spanh dub Evang. both Matt. 1. 18 19 20 21 c. This is the mystery that the very Angels desire to peep into 1 Pet. 1. 12. Angels Proclaim it Wisemen came from the East to see it All the Heathen Oracles ceased Christ the Eternal God the Antient of days became became the Infant of days he whom the Heaven of Heavens could not contain lay inclosed in the Virgins Womb and when he was brought forth he was laid in a Manger That the Lord Christ the Eternal God should be wrapt up in Swadling Cloathes and became a Child This is an Evident Proof of his Humane Nature The * Quem Coelum Terra benedicit in praesepi angusto collocatur numeratur in saeculo qui est ante saecula Christus Jesus heri hodie idem ipse insaecula Aug. S. p. 589. Edit Frob. Fathers rise high in expression of this high Mystery †Christus multis servis in mundo minor esset aetate ipso mundo antiquior sine vetustate Homo fieret qui hominem fecit crearetur ex matre quâ—m creavit portaretur manibus quas formavit sugeret ubera quae implevit in praesepi muta vagiret infantia c. Aug. de Temp. Serm. 21. That Christ should be made of that Woman who was made of him that Christ should be before all Ages and yet born in time These are Transcendent Mysteries We may not be over curiously inquisitive lest with the Men of Bethshemesh we smart for our curiosity Let it suffice us to believe that which we read in Scripture revealed and let us acquiesce in that belief 2. Christs Humane Nature may be easily Reas 2 Christs Humane Nature proved by his Life proved by his Life If we consider his actions of eating and drinking and his infirmities which were not sinful of Hunger Thirst and Weariness his Weeping at Lazarus his Funeral these are evident proofs of his Manhood Now Weeping Thirsting Hunger and Weariness are Infirmities incident only to Mankind These and all such Infirmities free from Sin were incident unto Christ Indeed Lameness Deafness Blindness and such like which are only incident to individuals and some particular persons these Christ had not But those Infirmities which are in Common to Mankind as Weakness Hunger c. these Christ was subject unto The Gospel gives many Instances as Matth. 4. 2. Joh. 4. 7. Joh. 11. 35. Joh. 4. 6. I refer my Reader to the perusal of those Scriptures 3. Christs Humane Nature appears by Reas 3 Christs Humane Nature proved from his Death and Passion his Death and Passion The God-head is impassible and hath neither Body nor Parts But Christ assumed an humane Body The Apostle Heb. 10. 5. which is taken out of Psal 40. 6. gives a full proof Sacrifice and Burnt-offerings thou wouldst not but a Body hast thou prepared me Christ had a real Body and therefore Marcion who held that Christs Body was Phantastical in Semblance and shew only likewise Manes and his Followers who held that Christ brought his Body from Heaven and Valentinus who held that Christ had an aerial Body and assumed nothing of Mary but only passed as Water through a Channel these Hereticks with their Heresies have been long since exploded and Condemned and they are not worth reviving by any repetition unless for a larger confutation Now the self same Body which was of the Flesh and Substance of the Virgin Mary was Buffeted Scourged Crowned with Thorns Spit upon Crucified Christ as the Apostle tells us Phil. 2. 8. Became obedient unto Death even the Death of the Cross Object But it will be Objected Is this for Christs Dignity and Honour to become incarnate My Argument I treat on is concerning Christs Dignity How can Christs Dignity and Incarnation stand together Answ For Answer Though it 's a great Humiliation in Christ to be incarnate and to assume Humane Nature yet his Divine Nature puts Glory and Honour upon the Humane Nature for what * Quamvis nulla substantia digna est ut Deus induat quodcunque tamen induerit ipse dignum facit Tertull. ever God assumes he makes honourable Christ advanceth the Humane Nature by taking Flesh upon him He sanctifieth it and afterwards will bring it unto Glory 3. Let 's consider the Hypostatical Uninion 3. The Hypostatical Union that Christ is God and Man in one Person these two Natures of Christ * Paulus eximiam Christi commendationem habet quaeduas in eo naturas disertè coâ—fitetur Humana natura indicatur his verbis Ex Judaeis secundum Carnem Nam per carnem Phrasi Hebraica tâ—tus homo intelligitur Divina natura apertissime describitur his verbis Qui est super omnia benedictus in saecula Pet. Mart. in Rom. 9. 5. as Peter Martyr observes are plainly set forth from Rom. 9. 5. Of whom as concerning the flesh Christ came who is over all God Blessed for ever How this may be understood I have read thus shadowed by a Similitude One Tree may be set into another and it groweth in the Stock thereof and becomes one and the same Tree though there may remain two Natures or Kinds of Fruits So in the Son of God made Man though there be two Natures yet both being united into one Person there is but one Son of God There are four * Quatuor haec adverbia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totidem haeresibus in Symbolo Chalcedonensi opposit a sunt Adverbs which oppose so many Heresies and represent this Union viz. Inconfusedly Inconvertibly Undividedly Unseparably 1. Inconfusedly i. e. The Natures and Proprieties of the Natures remain still distinct There is no change or confusion in them When one propriety is given to another as when we read Christ purchased his Church aa Act. 20. 28. Salvâ proprietate utriusque naturâ— in unâ—m coâ—unte personam suscepta est à Majestate humilitas Eâ— naturâ— inviolabilis unita est passibili Tertull. contra Prax. with his Blood The Son of God bb Gal. 4. 4. was made of a Woman The cc 1 Cor. 2. 8. Per haec qui erat Dei filius factus est hominis filius assumptione inferioris non versione potioris accipiendo ipse quod non erat non â—mittendo quod erat Aug. de temp Permanente integro statu divinitatis assumpsit hominem Dei filius nec amisit quod
close thereof he makes a Collection of several distinguishing Evidences for Heaven Mrs. Jone Moore a Godly Woman of his Congregation declared and acquainted him with â—ll I 'le make mention The Godly Mans Ark. p. 25 2. p. 25 3. of her own Words Now saith she I find nothing so hard to me as to believe aright to cast away my own Righteousness as Dung in point of Justification and to cast away my Unrighteousness so as that be no better to me and to Roll and Cast and Venture my Immortal Soul upon Jesus Christ and his Righteousness for Life and Salvation by him alone and to see my self compleat in him this is Supernatural Yet I must and will give Glory to God and say Lord I believe help thou my Unbelief And by this I prove that this precious workof Faith is wrought in me because I find that Jesus Christ is to me very precious and I find in the Word Vnto them that Believe he is precious 1 Pet. 2. 7. What I shall further add is by way of an Humble Entreaty and a Just Apology Be pleased Reader through thy Candour to pass by or Correct several mistakes of the Printers Had I enjoyed my Health though I live at fifty Miles Distance from that Press and am in the 64th Year of my Age yet I would willingly have undertook so long a Journey to review and Correct the Press but for two whole Months Space whilest these Treatises were Printing I was very sick of that Feverish Distemper which is now adays Epidemical and likewise as I am Informed one of the chief Printers was very Sick at the same time Whoever thou art that art pleased to read these two Treatises and gainest any Spiritual Advantage for thy precious soul thou wilt much rejoice the Heart of the Author whose Cordial Desire is thy everlasting good and â—e heartily desires thy prayers and remains From my Study in Great Cornard near Sudbury in Suffolk Nov. 29. 1680. Thy Souls Servant Henry Wilkinson THE CONTENTS OF THE Second TREATISE CHAP. 1. COntaining the Coherence Division and Exposition of the Text and the Deduction of a Doctrine with the Method of Prosecuting the same p. 1. unto p. 9. CHAP. 2. Contains an Enumeration of several choice Names in Scripture ascribed unto Christ p. 9. unto p. 21. CHAP. 3. Concerning the great Mystery of the Divine and Humane Nature of Christ and the Hypostatical Vnion that Christ is God and Man Vnited in one Person p. 21. unto p. 41. CHAP. 4. Of Christs Sacerdotal Office p. 41. Sect. 1. Of the Properties of Christs Priest-hood p. 41. unto p. 47. Sect. 2. Of the Parts of Christs Priestly Office and first of his Satisfaction p. 47. unto p. 51. Sect. 3. Of the Fore-runners of Christ's Passion p. 51. unto p. 57. Sect. 4. Of Christs Passion p. 57. unto p. 63. Sect. 5. Of the Consequents of Christ's Passion p. 63. unto p. 73. CHAP. 5. Concerning Chrisâ—s Prophetical Office p. 76. Sect. 1. Why Christ must be a Prophet p. 76. unto p. 81. Sect. 2. How Christ differs from other Prophets p. 81. unto p. 85. Sect. 3. Of the Fruits and Benefits that accrâ—e unto us by Christs Prophetical Office p. 85. unto p. 90. CHAP. 6. Of Christs Kingly Office p. 90. Sect. 1. Proving that Christ is a King p. 90. â—nto p. 94. Sect. 2. Why Christ must be a King p. 94. unto p. 100. Sect. 3. Concerning our Duties to Christ our King p. 100. unto p. 103. CHAP. 7. Representing Christs Dignity by several Metaphors and Resemblances p. 103. Sect. 1. Christ is Resembled unto a Stone p. 103. unto p. 108. Sect. 2. Christ is Resembled to a Fountain p. 108. unto p. 11. Sect. 3. Christ is compared to a Tree p. 112. unto p. 116. CHAP. 8. Concerning Christs Purchases of Justification Sanctification and Glorification p. 116. Sect. 1. Of Justification by Christ p. 116. unto p. 123. Sect. 2. Of Sanctification by the Spirit of Christ p. 123. unto p. 127. Sect. 3. Of Glorification p. 127. unto p. 130. CHAP. 9. Containing two Vses viz. 1. An Vse of Information 2. An Vse of Reprooâ— p. 131. Sect. 1. From Examples p. 131. unto p. 135 Sect. 2. Evidencing by Arguments why Christ should be Precious in our Estimation p. 135. unto p. 144. Sect. 3. Containing a second Head of Reasons in respect of all True Believers p. 144. unto p. 151. Sect. 4. Containing an Vse of Reproof to all Vnbelievers p. 151. unto p. 160. CHAP. 10. Containing an Vse of Examination p. 160. Sect. 1. To put every one upon Tryal whether they prize Jesus Christ p. 160. unto p. 166. Sect. 2. Whether we prize Christ by our Likeness and Conformity to him p. 168. unto p. 172. Sect. 3. Shewing that those that prize Christ burn in Ardent Affections of Love to him p. 172. unto p. 185. CHAP. 11. Containing an Vse of Exhortation to labour for the excellent Grace of Faith p. 185. Sect. 1. Containing Persuasive Arguments to get Faith p. 186. unto 202. Sect. 2. Containing an Vse of Direction p. 20â— unto p. 216. CHAP. 12. Concluding with an Vse of Consolation p. 216. Sect. 1. Proving that Believers are Precious in the account of Christ and this is a ground of their Consolation p. 118. and unto p. 237. Sect. 2. Containing the Fruits of Justification which are a Ground of the Believers Comfort p. 237. unto the end p. 247. ERRATA in the Second Treatise PAge 3. Margin r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 7. marg r. elegerunt p. 11. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 15. l. 10. r. expected p. 19. l. 7. add My. â—â— marg r. advocatus est p. 71. marg r. diceretur p. 81. â—in 1. r. this p. 119. marg r. purioris p. 130. lin 13. r. Justification p. 145. Tit. r. Believers account Christ Prâ—â—ious Id. marg r. Magni p. 149. marg lin last r. Beâ—â— p. 152. lin 11. r. Quarrels p. 153. Partie 3. r. accomâ—â—â—ied p. 159. lin 10. r. Unregâ—â—â—racy p. 172. Sect. 3. 1. Affections p. 197. marg r. Turâ—â—cum p. 220. marg r. 〈◊〉 in Vinâ— Id. lin 25. r. placâ— p. 222 lin 23. r. Tempe 〈◊〉 p. 225. lin 14. r. quenching p. 245. lin 1. r. grounds p. 2â—6 lin 13. r. promises THE Pretiousness of Christ OR The Inestimable Dignity and Honour of Christ unfolded Upon 1 Pet. 2. 7. Vnto you therefore which believe he Treatise II. of the Pretiousness of Christ is Pretious CHAP. I. Containing the Coherence Division and Exposition of the Text and the Deduction of a Doctrine with the Method of prosecuting the same OUR Saviour Christ before his Passion gave in charge to St. Peter a Duty of weighty concernment viz. a Luke 23. 32. â—â— si diceret sicut tu a me specialem misericordiam consecutus es post lapsum erigeris firmaberis sic tu conversus perfecte misericordiam impende proximis
Justice from his own meritorious Sufferings Hence the Apostle grounds the Consolation oâ— the Saints 1 Joh. 2. 12. If any Man Sin we have an Advocate with the Father Jesus Christ the righteous and he is the Propitiation of our Sins and not for ours only but the Sins of the whole World In this excellent Scripture we may observe several Singularities 1. There is an Advocate for Sinners An Advocate is upon the place and undertakes the Cause by defending and pleading And so doth Christ as an * Dum ostendere vult quomodo redeamus cum Deo in gratiam dicit Christâ—m esse nobis Advecâ—tum nâ—m in hoc apparet coram facie Dei ut sacrificii sui vim efficaciam erga no sexerat Calv. in loc Advocate and Pleader carries on the Cause of poor Sinners even all such as he hath loved and washt in his Blood 2. This Advocate is Jesus Christ the Eternal Son of God the second person in Trinity the Beloved Son r Matth. 3. 17. in whom the Father is well pleased 3. He pleads with the Father the person offended 4. He is Jesus Christ the righteous without Sin for no guile was ever found in his Mouth and therefore being righteous he is the only fit person to be an Advocate Å¿ Heb. 7. 26. He is Holy harmless undefiled separated from Sinners 5. He is the Propitiation for Sins he offer'd up himself for a Propitiation he interposed as a surety payd the debt and satisfied Justice to the utmost and not only for our Sins but 6thly For the Sins of the * Usit atum est Hebraeis totum mundum dicere pro certâ universitate quorundam de quibus in subjectâ materiâ agitur ubi agitur de fidelibus loquitur enim fidelis fidelibus intelliguntur per totius mundi peccata omnium quot-quot sunt fidelium peccata Lud. de dieu in 1 Joh. 2. 2. whole World Not that for every individual person Christ was a Propitiation But there the whole world implies all those who out of the Nations of the World shall believe in him Compare this with Rev. 5. 9. Thou hast Re-deemed us to God by thy blood out of every Kindred and Tongue and People and Nation I shall now come from the Names to treat of the Natures of Christ but this shall be the business of the next Chapter CHAP. III. Concerning the great Mystery of the Divine and Humane Nature of Christ and the Hypostatical Vnion that Christ is God and Man united in one Person THe Apostle declares 1 Tim. 3. 16. without Controversy great is the mystery of godliness The first and greatest mystery that he mentions is that God was made manifest * Ait Aposâ—olus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in carne carnaliter nempe cum Deus alioquin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sit tam en Christus manifestatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occulis seu visu verè adspectabilis conspicuus manifestus visu auditu tactu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 1. 2. idque est quod Joh. 21. 1. dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humanâ— denique more carne Quod suâ alioquin natura Deus non est Quod diam Gentiles agâ—ovêre V. Gothosredi Exercit. poster in 1 Tim. 3. 16. in the flesh Of this mistery in order we are now to treat And 1. Of the Divine Nature of Christ 2. Of the Humane Nature of Christ And 3. Of the Hypostatical Union For the first this Proposition shall be proved That Christ is God from all eternity The Proof shall be made plain by evidence of Scripture and strength of Reason 1. For Scripture Evidence Amongst 1 Proof of Christs Deity â—rom Scripture Testimony many Testimonies I shall only select a few principal ones David calls Christ his Lord Psal 110. v. 1. Christ urging this Scripture nonplus'd the Pharisees Mat. 22. 44. 46. The Prophet Isaiah calls Christ the a Isai 9. 6. Mighty God the Everlasting Father Jeremy calls him b Jer. 23. 6. The Lord our Righteousness He is Fellow and Fellow-like with God the Father Zachary calls him Gods c Zech. 13. 7. Fellow And this Testimony the Apostle confirms that d Philip 2. 6. Christ being in the form of God thought it no Robbery to be equal with God Christ is not God by Similutude or Figure not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like Substance Though Christ was Man yet he was more then a bare Man For jure natâ—rae no Son is Lord to his Father Domination doth never ascend There must be something above nature in him to make him his Fathers Soveraign Christ is theâ— a Lord to his People He had Dominion and was the Salvation of his own Fore-fathers Bishop Reynolds in Psal 110. vers â— but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the self same substance not Metaphorically as Judges are called Gods Psal 82. 1 6. but properly and really and essentially Christ is God coequal coessential and coeternal with God the Father We have the Testimony of Christ himself Joh. 8. 58. Jesus said unto them verily verily I say unto you Before Abraham was I am Christ is the Word that was God Joh. 1. 1. This Christ is the essential substantial Word And * Seâ—sus 〈◊〉 Pro 〈◊〉 mihi videtur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum esset in principio essetque apud Deum erat quoque ipse Deus Nam ex hoc ipso quod erat apud Deum sequitur eum fuiss quoque una eademque cum Deo essentia adeoque Deum ipsum Unde fundamentum quam firmum habeamus nos qui credimus in Jesum Christum nempe eum qui Deus sit unum cum Patre Spiritu Sancto Rolloc in Joh. 1. the Word was God St. Paul declares Christ to be God over all blessed forever Rom. 9. 5. St. John speaking of Christ confidently affirms this is the true God and Eternal Life 1 Joh. 5. 20. And St. Jude concludes his Epistle with this Doxology v. 25. To the only wise God our Saviour be Glory and Majesty Dominion and Power both now and ever Amen Thus having proved the Deity of Christ by Scripture Testimony I shall add strength of Reason though I conceive there 's given abundant Proof of what 's already forementioned that so there may be more Measure prest and running over Amongst many I shall instance in these 2. Proof of Christs Deity by 3 Reasons Reasons only which are drawn from the Divine Attributes ascribed to Christ the Divine Honour due to him and his Divine Works from all which the Conclusion inferr'd is of eternal truth That Christ is God from all eternity 1. If we consider the Divine Attributes Reas 1 From the Divine Attributes given unto Christ thence will be drawn an infallible Proof of his Deity For instance we have two Attributes mentioned in one verse viz. Power and Wisdom 1 Cor. 1. 20. Christ the Power of God and the