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the Redeemer is the same fort of Man as the Perfons Redeem'd by him. Thus the same Apoftle faies, there is one Mediator between God and men, the man Christ Jefus, 1 Tim. 2. 5. And again, he bas appointed a day in the which be will judge the world in righteousness, by that man whom he has ordained: whereof be bas given assurance unto all men, in tbat he has raised him from the dead, Acts 17. 31. So that our Mediator and Judge is as much a Man, as those for whom he intercedes, and who shall be judged by him. To these I might add diverse other Texts. And what is the plain Sense of them? What did our Savior and his Apoftlęs understand by the Word Man? What sort of Creature did they take Adam, and all other Men, to be? Even such as was our Lord himself. The human soul is by much the principal Part of Man, and his chief constituent Part ; and therefore to suppose a Man (a true, perfect, and proper Man, and such as our Lord is notori. ously describʼd and affirm'd to be) without an human Soul, is the height of Absurdity.

I will not enter into a Metaphysical Inquiry, what constitutes the Effence or Substance of an human Soul or human Body. The Effences or Subftances of Things are little understood by us. We can't precisely determin, what makes an Identity of Nature or Kind.. But tho' we can't precisely determin, what makes an Identity: yet a small share of common Sense can discern a manifeft Diversity; for instance, that the WORD which created all things, is not an human Soul. And consequently for any one to affirm, that the WORD joined to an human Body makes a Man, is much more ridiçulous, than to affirm, that an human Soul joined to the Body of a Lion, is a Man. For there is a wider Difference between the WORD and an human Soul, than between the Body of a Man and the Body of a Lion.

Whosoever therefore affirms, that our Savior wanted an human soul, must not think to prove his Doctrin true, by faying, that 'tis possible in the Nature of the Thing, for the WORD to supply the want of an human Soul in Christ (for tho' I do by no means yield, that such a Supposition is consistent with the Scriptural Account of the Blessed Jesus; yet if it were granted, 'tis no Proof) but he must give some convincing Demonstration, that tho' the Holy Scriptures do not expresly say, that Christ wanted an human Soul ; yet, when they call him Man, they certainly mean something different from what that Word does ordinarily import, as it occurs in the inspired Books. 'Till this is don (which is evidently impoffible) the Word Man, when spoken of the Blessed Jesus, must be understood in the obvious, usual and common Sense. And consequently it appears by the plain Declarations of himself, and of the Inspired Wri. ters, that our Savior had an human Soul.

Again, let us observe, how the Author to the Hebrews argues. Having shewn in his

first Chapter, that our Lord Jesus Christ iş a Person of grearer Dignity than the Angels, he infers from thence, in the former Part of the second Chapter, the Necefsity of our Obedience to the Laws of the Gospel.

Then he proceeds to evince our Savior's Exalcation from the Old Testament, by quoting some Words of the Eighth Psalm, thus, But one in a certain place teftified, saying, What is man that thou art mindful of him : or the son of man, that thou visitest him? Thou madeft him a little lower than the Angels, thou crown

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edt him with glery and bonour, and did;t set him over the works of tby bands: Tbou bast put all things in fubjection under bis feet, Heb. 2. 6, 7, 8. He then observes the Universalicy of this Subje&ion, saying, For in ibat be put all in ubjection under bim, be left norbing that is nct put under bim, v. 8. He then concludés, that this must be understood, not of Man in General, but of one Particular Man, viz. our Lord Jesus Christ, saying, But now we see not yet all things, put under bim. But we see Jesus, who was made a little Lower than the Angels, for the suffering of dearb, crowned with glory and bonour, tbat be by the grace of God should taft death for every man, v. 8, 9. 'Tis notorious therefore, that Christ Jesus was a Man in the same Sense with other Men in General, that is, he had the same human Nature with our felves. Ocherwise the ApoAtle's Argument is impertinent, and a mere Cheat put upon his Readers. Now if Christ Jesus was as much a Man as others, he certainly had an human Soul, as well as an human Body.

But, what is still more remarkable, now follows. He informs us, that Christ ought to be of the same Nature with our felves, in order to his being the Redeemer of Mankind. For these are his Words, Wherefore in all things it behoved him (ouo.wblwce) 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 sins of the people

. For in that be bimself bath suffered, being tempted,'be'is able to succour them that are tempted, ver. 17, 18. I confess, this Passage is the Conclusion of his Argument for the Necessity of Christ's baving Flesh and Bloud, as we have : but then, the Expressions are such, as manifestly suppose and imply, that he had also an human Soul, For he says, it behoved Christ to be made like unto his Brethren, ty neyte, in all things. Now this does

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 being cloath'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 Similitude, I would fain know, what other he could have, upon Supposition that he had not an human Soul ; and consequently with what Propriety of Speech he could be said to be like us in all things, which must imply two things at least. Befides, if 'twas necessary that he fhould have Flesh and Bloud for this very reason, that he might be like his Brethren, or of the fame Nature with them; 'twas much more, or at least 'twas equally necessary, 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 Argument, 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 beboved 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 he him.

felf edft him with glory and honour, and didft set him over the works of thy hands : Thou bast put all things in subjection under his feet, Heb. 2. 6, 7, 8. He then observes the Universality of this Subjection, saying, For in that be put all in fubje&tion under him, he left nothing that is not put under him, v. 8. He then concludes, that this must be understood, not of Man in General, but of one Particular Man, viz, our Lord Jesus Christ, saying, But now we see not yet all things put under him. But we see Jesus, who was made a little lower than the Angels, for the suffering of death, crowned with glory and honour, that be by the grace of God should tast death for every man, v. 8, 9. 'Tis notorious therefore, that Christ Jesus was a Man in the same Sense with other Men in General, that is, he had the same human Nature with our selves. Otherwise the Apoftle's Argument is impertinent, and a mere Cheat put upon his Readers. Now if Chrilt Jesus was as much a Man as others, he certainly had an human Soul, as well as an human Body.

But, what is still more remarkable, now follows. He informs us, that Christ ought to be of the same Nature with our felves, in order to his being the Redeemer of Mankind. For these are his Words, Wherefore in all things it behoved him (omorable) to be made like unto his brethren, that he might be a merciful and faithful bigh priest, in things pertaining to God, to make reconciliation for the fins of the people. For in that be himself bath suffered, being tempted, be is able to succour them that are tempted, ver. 17, 18. I confess, this Passage is the Conclusion of his Argument for the Necessity of Christ's having Flesh and Bloud, as we have : but then, the Expressions are such, as manifestly suppofe and imply, that he had also an human Soul. For he says, it behoved Christ to be made like unto his Brethren, ty neyty, in all things. Now this does

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