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indeed demonstrat, that he ought to be cloath'd
with Flesh and Bloud, as we are (for if he had not.
had Flesh and Bloud, he would in that one thing
have been unlike his Brethren) but surely his be-
ing cloach'd with Flesh and Bloud did not make
him like us, or of the same Nature with us, in all
things. For the principal Part of our Nature would
be ftill wanting in him, if he had not an human Soul.
And since his having Flesh and Bloud is but one
Instance of Similirude, I would fain know, what
other he could have, upon Supposition that he had
not an human soul, and consequently wich what
Propriety of Speech he could be said to be like us in
all things, which must imply two things at least. Be-
fides, if 'twas necessary that he fhould have Flesh and
Bloud for this very Reason, that he might be like
his Brethren, or of the same Nature with them;
'twas much more, or at least 'twas equally necessa-
ry, that he should have an human soul also, the
Enjoyment of which wou'd give him the principal
Likeness to Mankind. So that, tho’the Apostle did
indeed attempt to prove no more, than that our.
Savior ought to have a Body like ours (for he did
not suspect, that any wou'd doubt of his having an
Human Soul; and therefore did not designedly
guard against that Error) yet the whole Tenor of
his Discourse, and the whole Force of his Argu-
ment, do necessarily infer, that in the Apostle's
Opinion, Christ had an human Soul,; as well as an
human Body.

Nay,the very End of his being cloath'd with Flesh and Bloud demonftrats, chat he had an human soul. For the Apostle says, in all things it beloved him to be made like unto his brethren, that he might be a merciful and faithful high priest, in things pertaining to God, to make reconciliation for the fins of the people. For in that be him.

felf self bath suffered, being tempted, be is able to succour them that are tempted, v. 17, 18. Now those that deny our Lord an human Soul, affirm that the WORD fupply'd the want of it. But this Conceit makes the Apostle's Argument ridiculous.

For then, how could Christ be a merciful and faithful High Priest, and able to succor them that are tempted, for chis Reason, because he himself bath sufferedibeing tempted? Do not the Apostle's Words imply, that because he was tempted like us, he is therefore fensible of human Infirmities, and will pity us in the same Circumstances ? Is not this what the same Author elsewhere urges in this very Epistle? Does he not say, We have not an bigh priest which cannot be touched with the feeling of our infirmities; but was in all points tempted as we are, yet without fin? Chap. 4. v. 15. Does he not also say, that Every bigb priest taken from among men, is ordained for men in ibings pertaining to God, that he may offer both gifts and Sacrifices for fins : Wbo can have compassion on the ignorant, and on them that are out of the way ; for that be bimself alfo is composed with infirmity? Chap. 5. v. 1, 2. And does he nor manifestly apply this to Chrift? But how can this be, if Christ had no human Soul, but the WORD supply'd the want of ic ? Could the WORD, who is essentially superior to all creared Beings whatsoever, the Maker and Former of all things, be tempted like us: : I confess, those that allow Christ an human Soul, must own, that there is some Difference between Chrift's Temptations and ours, upon the account of our laboring under Original Sin, from which Christ was wholly free: but they are notwithstanding perfectly consistent with the Apoftle, because they allow. Christ's Soul to be of the same Kind with our own, and therefore he


was truly tempted as a Man, even as Adam and Eve were in the State of Innocency, and he had therefore a true Experience of Human Frailty; and can make surable Allowances for our Degeneracy. But if the WORD supply'd the Defect of an Human Soul in Christ, 'twas impossible that Chrift could, in any tolerable Sense, Meafure, or Degree, be tempted like us, or have any Experience of our Frailty. For that Power and Wisdom, which are essential co, and infeparable from, the great Architect of the Universe, and the Creator of all intelligent Beings, even the brightest Angels themselves, could no more be influenc'd or wrought upon by the Artifices of the Devil, or the Allurements of the World, than a Fly (for Instances and even that Comparison is infinitly too low) can stop the Motion of the Spheres, and invert the Order of Nature. Our Savior therefore certainly had an Human Soul, without which 'twas not possible for him to be tempted like us. For I presume, no Man in his Wits will dream of Temptations working upon mere Flesh, without an intelligent Being to inform it, and make it capable of Moral Actions.

I could offer diverse other Considerations: but I think, what has been already suggefted, is more than fufficient to filence this Dispute.

You must therefore suffer me to assert, that out Lord Jefus Chrift was, and is, very Man, consisting of an human Body and än human Soul, and that to this Man the WORD was, and still is, united." For you will heartily yield, that what our Savior was, whilft he convers'd upon Earth, the same he continues ever since his Afcenfion into Heaven, and the same will he be at the last great Day."


... ... ... c: H: AP.

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CH A P. IV. That God is the Father of the Man Jesus Chrift.


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Ow you well know, that the very God is

the Father of the Man Jesus Christ. I have already observ'd, that the very God is the Father of all Mankind by his general Paternity, even because he is the Author of all Beings whatsoever. But then, every body knows, what we mean by the Father of a Child in the ordinary Acceptation of that Phrase.' Tho' the very God is by his general Paternity the Father of every Child, as he is the Original Author of all Beings; yet he having appointed inferior Agents to be the instrumental and immediat Causes of different Effects, has setled such a Course of Things, that Mankind is produc'd by Propagation; and he who propagats a Child, is callid the Father of it, as being under God the instrumental and immediat Cause of that Child's coming into the World. Since Adam and Eve were form'd, the same Species · has been continu'd in this usual manner, in every Instance except the Blessed Jesus; who tho' he is very Man, of the same Species with ourselves, was notwithstanding begotten in a different Way; and tho' he had an human Mother, yet he had not an human Father. For the very God was to him in. stead of an human Father.

There can be no Dispute between your self and me about this Matter. However, for the sake of others, let me prove it.

The Angel told the blessed Virgin, that she should bring forth a Son, and call his Name Jesus, Luke 1. 31. Then said Mary unto the Angel, How fall

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this be, seeing I know not a man? And the Angel answer'd and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee : therefore also that holy thing which shall be born of thee, shall be calLed the Son of God, v. 34, 35. The blessed Virgin, having never been known by Man, could not understand, how she should bear a Son. The Angel removes that Difficulty, by telling her, that she should conceive by the Operation of the Holy Ghost, and that therefore her Child should be cal. led the Son of God. 'Tis true, her Child was call’d the Son of Man, as we shall foon fee : but then he is also call’d the Son of God, and particularly for that very Reason, because he was begotten, not by a Man, but by the Operation of the Holy Ghost. I confess, 'twas only the Body of the blelfed Jesus, which was then begotten; but yet, since an human Soul is of Course added to every human Body, which is produc'd : ’tis certain, that God is as properly the Father of the Man Christ Jesus, as any Man is the Father of his Child, when he begets his own Likeness. And accordingly, tho' God is the Father of all Mankind by his general Paternity, and the Father of all Christians by his particular or federal Paternity; yet he is the Father of the blessed Jesus by a Special Paternity, even because the blessed Jesus was begotten by him in so peculiar a manner, as no other Man ever was.

Nor can it be objected, that our Lord is frequently callid the Son of Man. No body knows better than your self, that that Phrase imports no more, than that he was of human Race, being descended truly and properly from the Jewish stock, And so he certainly was by the Mother's lide, alcho' God was his Father.

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