and 'hi8 Son !le]us ['hrifi. appears; fo tranfcendently,. that the likenefs of it cannot be made by all the fire ~ and Lights in the World, 1f put together; fuch was this Glory here fpoken ~ of.To give two or three Infl:ances of fame of thefe PerfeCI:ions pec.uliarly, and incommunicably dwelling in the Humane Nature of Chnfl: ; As, r. Wifdom. 2. Pl»t'er. 3· Independency and Sovereignty. The reafon why I infl:ance in thefe, is, becaufe I find them all put together by Chrifl:himlc:lf. I. There is a Wijd01tt in Chrifl:'s Humane Nature, which is· fo high an imita– tion of the Attribute of Wifdom in God, as no Creature, nor all Creatures could reach to, or have attained ; and therefore they, though they be called Wife, yet not Wifdom, as Chrifl:, God·Man is called, r Cor. J. 24- But unto them which are called, both Jews and Greek.f,Chrift the POJPer of God,and the [ Wifdom J of God. And the rcafon why fo traofcendent a Wifdom is in him as Man, which is proper to him, and of which all Creatures mufl: fall !hart, is given Col. 2. 3· For in Chrifl are hid all the Treajitres of Wifdom and Knowle<jg : not •bjeUively only, as in the knowledg of,whom (if we could attain to it) we might find all Trea!ares; but fubjetJively alfo, as whole Knowledg in himfdf inherent·con– tains in it all Treafures of Wifdom: For Chrifl: could not be objefrively all Wifdom unto us, if he had not firfl: all Wifdom fubjel:tively in himfelf. And therefore it is, v. 9· For in him dwel/eth all the fitlnefi ofthe Godhead bodily. Now the reafon ofall this fulnefs of Wifdom in Chrifl:, is fhere given, That the fit!neji of the Godhead dwells bodily ( or perfonally ) in him, which is alone proper to him. And therefore alfo furel y thefe 1 reafures of Wifdom are alfo meant of Inherent Knowledg refiding in his Humane Nature as the Godhead cloth. . Now the T reafures of Wifdom in Chrifl:'s Humane Nature, are not of that ext~nt and richnefs, that the Wiiaom that dwells in God himfelf is of; for to make Chrifl: Omnifcient as God is, were to make his Humane Nature God. Nor is it as the Lutherans exprefs it, that his Humane Nature is Omnifcient with the Omnifciency of the Divine Nature ; but yet, in fuch a tranfcendent fulnefs, as is Omnifcientia ji1J1ilitudinaria, a fimilitudinary Omnifciency comparatively to what is in the Creatures, (as Zanchy from the Schoolmen calls it) and fo is an Image (and that in a tranfcendent way) of God's Omnifciency. Not that his Humane Nature knows all that God knows; for God, per jimplicem i11telligentiam, hy the lde,u of all he can make, knows ~11 that his Power can do : And fo his Knowledg extends it felf, not only to all that is !ljade or to be done, but to all that he can make or do, which is an Infinity. But yet there is a fimilitudinary Omnifciency in Chrifl:'s Humane Nature, in that, it now glorified, kndws all that God bath done, or means to do: and fo it is of as large extent, for the Objel.ts of it, as that knowledg in God himfelf is in that refpel.l:. Which Know– ledg in God,the Schoolmen call Scientia Vijioni< ; and the Scripture, God's Fore– f<!JOwledg. All that God's Will bath decreed to be done (even all his Counfels) Chrifl:'s Humane Nature knows, and had, by virtue of its Union with the Di– vine, a right to know, both things pafl:, prefent, and to come. And fo it is in a fenfe a kind of Omnifciency; and is a glory M of the only hcgotten Son of God, incommunicable unto any other. . 2 . The fame holds in his 'Power. The Power of the Humane Nature is not equal with God's, as that be can do all that God can do; for God can make in– ~nite ~any things, which yet he never made, nor will ever make; yet there IS a fimthtudmary Omnipotency in Chrifl:'s Humane Nature, both in that hecan do whatfoever he will, ( his Will pitching on the fame Defign with God's in every Thmg ) and in that all that God will ever pitch upon to be done, he is an Infhument of. All was done, either in the virtue of him before he took our Nature, or bath been fince his being glorified. His Fiat, his [ I wi/J J ( as himfelf fpeaks John 17. 24.) mufl: be [et to every thing e'rc it be done. For all Power iscommitted to him, both in Heavm and Earth, Mattb. 28. 18. All the Bufinef!es of the World run through his Hands and Head. And therefore he is P called
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