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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 being cloath'd with Flesh and Bloud did not make him like us, or of the fame 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 same 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 is 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 he him.

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edft him with glory and honour, and didft set him over the
works of thy hands: Thou hast put all things in fubjetion
under his feet, Heb. 2. 6, 7, 8. He then observes
the Universality of this Subjection, saying, For in
that he put all in subjection under bim, he left nothing that
is not put under bim, 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 there-
fore, 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 Apo-
ftle'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 selves, in order to his being the
Redeemer of Mankind. For these are his Words,
Wherefore in all things it behoved him (onorablwa) to be
made like unto his brethren, that he might be a merciful and
faithful high priest, in things pertaining to God, to make re-
conciliation 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 Neceflity of
Christ's baving Flesh and Bloud, as we have : but
then, the Expressions are such, as manifestly sup-
pose and imply, that he had also an human soul.
For he says, it behoved Christ to be made like unto
his Brethren, x nely Tue, in all things. Now this does

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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.

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self bath suffered, being tempted, be is able to succour them tbat 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 rempred, 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 sensible 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 compoffed 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 it? Could the WORD, who is essentially superior to all created 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

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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