of the Gospel began For Christ is not termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate the Word because he was Gods Messenger to declare Gods mind to us in the Gospel the term Word is not fit to expresse a deputy but the term Ambassador Legaâ—e but because it signifies Reason and Wisdom and therefore fitly expresseth Christ who was the Wisdom of God by whom he made all things at the beginning of the Creation Psal. 136. 5. Prov. 3. 19. with whom he was when he prepared the Heavens Prov. 8. 27. to which the Evangelist alludes when he saith John 1. 2. the same was in the beginning with God and the Authour of the Book of Wisdom ch 9. 2. alluding to that Gen. 1. 26. Let us make man in our Image saith who hast framed man in thy Wisdom or because all things are said to be made by the Word of God as in the places before alledged Psal. 33. 6. 9. Psal. 148. 5. alluding without doubt to the expressions Gen. 1. 3 6 9 11 14 20 24 26 28. and accordingly the holy Writers in the New Testament expresse the first Creation as done by the Word of God St. Paul 2 Cor. 4. 6. God who commanded the light to shine out of darkness Heb. 11. 3. Through faith we understand that the worlds were framed by the Word of God 2 Pet. 3. 5. For this they willingly are ignorant of that by the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens were of old and the Earth standing out of the water and in the water or as it may be read consisting of water and by water for which reason the Chaldee Paraphrast in abundance of places especially where Gods creating of Heaven and Earth is signified useth this expression I have done it by my Word as Isa. 45. 12. and 48. 13. Hos. 1. 7. whence it is apparent that St. John used the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word as a title known to the Jews answering to the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that as Heinsius Arist. sac exercit in non c. 3. observes it undoubtedly comes from the East not from the Greeks and that by reason of his relating Gods acts especially the Creation as done by the Word it is not given by the Evangelist to Christ to signifie his preaching of the Gospel but his creation of the World at first and consequently to be understood of his Divine Nature in which he created all things in the beginning of the world nor doth the speech 1 John 1. 1 2. that what was from the beginning which he and other Apostles had seen with their eyes and their hands handled of the Word of Life prove that the term Word of Life imports only Christs humane nature or that he is so termed from preaching the Gospel For it is not said that they handled or saw the Word of life but they heard saw handled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the Word of life that is as verse 2. And the life was manifested and we have seen and witness and shew unto you that eternal life which was with the Father and was manifested unto us that is as is expressed 1 Tim. 3. 16. God was manifested in the flesh so that what they heard saw handled concerning the Word of Life or Divine Nature was manifested in the flesh by his words of command to unclean Spirits to depart to the Winds and Seas to be still by his Miracles which they saw felt tasted whereby he manifested his glory Joh. 1. 14. and 2. 11. and 11. 40. whence Christ argues John 10 37 38. If I do not the works of my Father believe me not But if I do though ye believe not me believe the works that ye may know and believe that the Father is in me and I in him John 14. 10 11. The words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the works Believe me that I am in the Father and the Father in me or else believe me for the very works sake nor is Christ described Rev. 19. 13. where he is called the Word of God as a Prophet to shew that the title Word of God imported his preaching but as a Warriour to shew his power not as the Essay on Rev. 19. 13. Because he came immediately from the Divine Majesty in Heaven to publish the Gospel to the world and had full power to do whatsoever miracles he pleased 2. It is true that in the beginning is wont to be restrained to the matter in hand nor is it denied but that in many of the places alledged in the second exception in the beginning is meant of the preaching of Christ nor is it material in this point whether beginning Luke 3. 23. be referred to Christs age or the preaching of the Gospel though the latter be lesse probable because then when Christ was Baptized of John he had not begun to preach the Gospel till after his temptation in the Wilderness But the thing to be proved is that the preaching of the Gospel is the matter in hand Joh. 1. 1 2. The word the beginning is used John 8. 44. 1 John 3. 8. Mat. 19. 4 8 and 24. 21. Mark 10. 6. and 13. 19. Heb. 1. 10. 2 Pet. 3. 4. for the beginning of the Creation and the very expressions John 1. 1 2 3 〈◊〉 5 10. and other evidences before alledged shew it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. 1. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as John 1. 1. and in both places are delivered with the like agreableness to Gods Majesty in creating that even as Longinus the Philosopher magnified Moses his description of the Creation so Franciscus Junius that eminent Divine was taken with the reading of John 1. 1. c. and from his inclinations to Atheism was by it brought to the knowledge of Christ as he relates in the narration of his own life As for the sense the Adversaries give In the beginning was the Word that is in the beginning of the Gospel was the Word that is the man Christ Jesus called the Word in that he was the immediate Interpreter of God by whom he revealed his counsel touching our salvation as we are wont to disclose our secrets by our words which reason it is said may not obscurely be collected from the 18. v. of the same chapter and the Word was with God being taken up into Heaven that so he might talk with God and be indeed his Word or the immediate Interpreter of his Will and receive the most certain and absolute knowledge of the Kingdom of Heaven which he was to propound to men it hath no colour from the Text For neither is it said in the beginning of the Gospel nor the appellation of the Word is given to Christ in regard of his Prophetical Office nor is it said in the beginning the Word was preaching but simply was noting his existence not his acting nor will the order
going forth from the Father every one may easily perceive by the opposition of the following clause is meant of a local procession of Christ from God and that before the discharge of his Embassy for to come or to come into the world signifieth to treat with men in the name of God and to perform a publick Office among men See Iohn 1. 15. 27 30. and Iohn 1. 5 20. Mat. 11. 3 18 19. Ioh. 17. 18. compared with chap. 16. 21. and chap. 18. 37. it evinceth not a bodily ascent into Heaven of Christ to learn of God afore his publishing the Gospel For it is not said whither he ascended before but was before which notes presence there but not local motion nor is it said in his humane body though it be said the Son of man was there before yet this may be understood by the figure of communication of properties very frequent in speeches of Christ according to his Divine Nature nor is he said to be there before his preaching the Gospel restraining the time to it it may be meant of his being in Heaven afore the World was as it is said Iohn 17. 5. nor is it said Christs flesh came from heaven or that he came from Heaven by local motion or saw God by his eyes of flesh his coming and seeing God may be understood of his Divine Nature in respect of which he was of Heavenly Original though his being bread be meant of his flesh and humane nature in which he suffered and his coming out from God and coming John 8. 42. is expounded of his receiving commission from God as the words shew neither came I of my self that is I have not taken upon me this Office I now administer of mine own motion only but he sent me nor is coming out from the Father necessarily understood of coming out from the Father and coming into the world by local procession but the coming out from the Father may be meant of receiving commission from his Father or his original being and his coming into the world either of his humane birth or as the allegation expresseth it his treating with men in the Name of God and performing a publick office among men unto one of which the Texts produced lead us and not to the sense of local procession in his humane body nor doth the opposition prove it for the sense may be right thus I came out from the Father by generation and taking my commission from him and came into the world by humane birth or as it is Iohn 12. 46. A light into the world by my preaching the Gospel and again or on the contrary I leave the world by death or removing from the Earth and go by my bodily ascent to the Father As for Iohn 3. 13. neither is the coming down from Heaven nor his being in Heaven necessarily understood of removal from Earth to Heaven and back again by bodily motion but may be meant of his being in Heaven in his Divine nature and coming down from Heaven by being made flesh or receiving his commission from God in respect of one or both of which he is said verse 31. to come from Heaven from above in opposition to being of the Earth by humane generation or authority And verse 32. he is said to have seen and heard by his intimacy with his Father and the communication of the Spirit verse 34. not by his bodily eyes or ears upon a supposed personal humane presence and conference with God in Heaven 4. The Apellation of God given to the Word Job 1. 1. is not from his Office as altogether Divine as being above Prophets whose Office if compared with Christs was humane For Moses was a Prophet of whom God said Numb 12. 8. With him will I speak mouth to mouth even apparently and not in dark speeches and the similitude of the Lord shall he behold and St. Paul was rapt into the third Heaven and heard words unspeakable 2 Cor. 12. 4. and yet neither of them termed God yea St. Paul abhorred it with indignation Acts 14. 11 15. such persons may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine men not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods nor is the Word termed God as endued with Divine Power For then Moses might be so termed for he was a Prophet endued with Divine Power and Empire so as to controul Pharaoh and to work Miracles But Moses is not termed God though God said to him I have made thee a God to Pharaoh Exod. 7. 1. and thou shalt be to Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or instead of God that is as a Prince or Master to command or direct him Exod. 4. 16. But the Word it 's said Iohn 1. 1. was God absolutely noting what he was in himself not relatively what he was to another shewing what he was in nature and power not what he was designed for or what his imployment or work should be or what he was in Office no whit expressing from whom to whom for what he was sent or what he did but what he was And his being God is said to be in the beginning not in the progress of his preaching in which he did Miracles nor after his Resurrection when all Power was given him in Heaven and in Earth Mat. 28. 18. nor after his ascention when he was exalted by the right hand of God Acts 2. 33. God made him both Lord and Christ verse 36. But in the beginning of the Creation when he made all things and therefore was God the Creatour as the Authour to the Hebrews ch 3. 4. asserts He that built or framed all things is God where it may be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is put without the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet by God is there meant not a substituted God by Office but God the Creatour and Iohn 1. 6 12 13 18. and in a great number of other places it is likewise used and therefore notwithstanding this exception the Word is to be believed to have been God Creatour very God of very God in the beginning of the Creation at first as v. 3. is asserted 5. That the making of all things by the Word is not meant of the new Creation is proved before Sect. 13. and that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Iohn 1. 3 10. translated by us made are used of the first Creation is manifest from the use Heb. 4. 3. and 11. 3. 1 Cor. 15. 45. as Gen. 2. 7. and Gen. 1. 3 6 9 11 14 15 20 24. and 2. 4. and therefore the creation of all things of the world at first is fiâ—ly expressed by those words Iohn 1. 3 10. and so the universal Creation at first ascribed to the Word Nor is it any deminution to Christ that it is said all things were made by him and without him was nothing made which was made and the world was made by him For the expressions by him not
contrary that ver 5. it is said and the light shineth in the darkness and the darkness comprehended it not For taking the shining by enallage of tense as it must be whether it be meant of shining by creation or Preaching for the time past and the sense be and the light shined in the darkness it may be meant of the beginning of the Creation allusively to Gen. 1. 1 2 3 4 5. and in the sense of the Apostle 2 Cor. 4. 6. God spake to wit by the Word that the light should shine out of darkness and the darkness did not comprehend it or if the sense be Christ the true light when he came into the world shined among dark men and they did not comprehend him or his Doctrine which he taught it proves not that verse 4. is not meant of Christs life by nature and his life being the light of men by creation of them with understanding in the beginning For as ver 9 10 11. the stupidity and perversness of men is shewed that notwithstanding Christ made the world and enlightens all men yet when he was in the world and preached to them they knew not nor received him so in like manner v. 4. 5. to the same purpose with good congruity of sense and reason the Evangelist to shew the great alienation of men from their Creatour saith that though in the Word was life in the beginning and his life was the cause of mens natural light in the creation of Adam and Eve the Mother of all living yet when he the true light shined by his preaching among men who were by sin and ignorance in darkness and the shadow of death the dark Spirits of men did not comprehend understand and receive him and his Doctrine 8. That Flesh is as much as a man simply as man is obvious out of many passages in holy Scripture and particularly John 17. 2 c. and that it notes Christs humane nature or humane body as such is manifest from John 6. 51 52 53 54 55 56 c. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred was made as John 1. 3 10. and the sense as in Rom. 1. 3. Gal. 4. 4. Heb. 2. 14. and such places is that he was incarnate or made a man and that this was a voluntary act in taking a humane nature not a part of his sufferings is manifest from what is added he was made flesh and dwelt among us which notes an act of his will or choice and imports his assumption of a humane body that it might be an everlasting habitation for his Divine Majesty and therein converse with man And that he was made flesh not under the notion of weakness but humane nature is evident from the words following and we beheld his glory the glory as of the only begotten of the Father which shews that in his flesh which he was made his glory that is his Divine Majesty was beheld in the great works he did in his humane body and that he dwelt in or among us full of grace truth which shew that he was made flesh notes not his weakness but humane Nature having Power and Excellency Adde hereto that the Being of the Word was expressed before John 1. 2 3 4 9 10. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 14. must be meant of his being made a man besides his being the Word And to say the Word who was a man was a man had been to trifle to say nothing but what might be said of every man yea and that which was discernable by sense and so needless to be testified by John who intended to express Divine Mysteries concerning Christ in things that were singular and excellent and could be known but by revelation from God and this reason overthrows this sense the Word that is the Interpreter of Gods Will was flesh that is a man of infirmities for then no more had been said of him than might have been said of John Baptist and other prophets The sense then must be this and no other The Word which was in the beginning was with God was God by whom all things were made and without whom nothing was made that was made in whom was life and the life was the light of men enlightning every man that someth into the world by whom the world was made was in the fulness of time made a man in a humane body having his Divine Majesty dwelling in him full of Grace and Truth so that we beheld his Glory in his Miracles his Grace and Truth in his Holy and Wise Doctrine such as manifested him to be the only begotten of the Father 9. The terms John 1. 15. the only begotten of the Father verse 18. the only begotten which is in the bosom of the Father must be understood of Generation before the World was made of the substance of the Father For the term notes Generation and so subsistence from his Substance not Creation out of nothing or created matter as Adam nor can he be said to be the only begotten Son of the Father from his peculiar forming as man expressed Luke 1. 35. for Adam who was formed without the help of man and called the Son of God Luke 3. 38. was so as much the only begotten Son of God as the Word or Jesus Christ. Nor is he said to be the only begotten of the Father by reason of his peculiar love for the peculiar love is from his peculiar Sonship not that the form or cause of it nor is he said to be the Son of God by regeneration as they that believe in Christ are the Sons of God John 1. 13. for so many are Sons of God nor from his peculiar mission resurrection or exaltation For though these proved him the only begotten of the Father as evidences thereof yet not as causes of his Son-ship But he is intituled the only begotten Son of the Father from his proper generation and Sonship whence he is stiled his Son Rom. 8. 3. his own proper Son verse 32. not adopted but natural otherwise Adam might be from his original as well stiled his own proper Son That Christ Jesus is in respect of his natural generation before the world was the only begotten Son of God may be evinced 1. From Mat. 16. 13 16 17. Christ asking whom do men say that I the Son of man am it being answered verse 14. Some say John the Baptist others Elias others Jeremias or one of the Prophets our Lord Christ further presseth them to tell him whom they said him to be verse 15. plainly intimating that these opinions of him were short of what they were to esteem him whereupon Simon Peter answered and said verse 16. Thou art the Christ the Son of the living God to whom Christ replies verse 17. Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it to thee but my Father which is in the Heavens which plainly shews 1. that
the dead None of which are made good by Heb. 5. 9. Acts 2. 30. or Acts â—6 23. or any other which he produâ—eth in his Annot. on Rom. 1. 4. Nor do I conceive can be Nor do I think Dâ— Hammond his Paraphrâ—se right but according to the Spirit of holiness or in respect of that other Nature in him called his Eternal Spirit Heb. 9. 14. far above all that is flesh and blood that I say which shone in him most perfectly after and through and by his Resurrection from the dead 2 Cor. 13. 4. was set at Gods right hand the Son of God in Power to whom accordingly as to a Son all Power was given by the Father For besides what before and after is or will be said about the Spirit of holiness and Eternal Spirit there is nothing of Gods right hand in the Text nor doth set at Gods right hand the Son of God in Power well explain determined the Son of God in Power nor is he rightly said to be set at Gods right hand according to the Spirit of Holiness or in respect of that other Nature in him called his Eternal Spirit Heb. 9. 14. For his being set at the right hand of God is not precisely according to that other Nature but rather according to that which he had of the Seed of David according the flesh Nor is it fitly said that other Nature did shine most perfectly after through or by his resurrection from the dead 2 Cor. 13. 4. For though his being the Son of God was proved by it yet how the Divine Nature did shine in him through by after his Resurrection from the dead is hard to understand nor do any words in the Text countenance such a Paraphrase Wherefore not mis-liking Dr. Hammond's translation demonstrated or defined the Son of God iâ— Power Nor that of the Syriak Interpreter who turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by who was known I stick to that sense which our Translators have chosen declared or as Chrysostom In 〈…〉 t s it shewed demoâ—strated or manifested to be the Son of God over and above what he was of the seed of David according to the flesh and sundry others with him And so determined notes not an act of the Will of God concerning the futurity of a thing but Gods sentence as it were setling the understanding by way of certification of what was surely so or evidence of it as of a thing already being to take away doubting in the sense in which in the Schools their resolutions concerning things in question are called their determinations In which sense I conceive it taken Heb. 4. 7. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by our Translators rendered limiteth is the same which he expresseth verse 8. he had not spoken of another day And likewise that which declareth what a thing is in Logick is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a definition of it and the Mood which is Indicative is termed by Grammarians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the boundaries of Lands are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they shew what is belonging to a person and in composition Hyppocrates his Determinations or Declarations about Medicines are entituled his Aphorisms and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a distinct explication of a thing According to which Exposition the meaning is Rom. 1. 4. that God had determined as it were by sentence in the Resurrection of him from the dead that Christ Jesus had another nature above that he had of the seed of David to wit that he was the Son of God 6. The Resurrection of the dead cannot be meant of the general Resurrection as if the sense were he is predestinated or fore-appointed that he shall be the Son of God in Power when he shall raise the dead but of Christs particular Resurrection For though the general Resurrection shall most fully demonstrate the glory of Christ yet the determination being of a thing past must be understood of his own Resurrection Nor is it a sufficient exception against this that the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Resurrection of the dead not from the dead and that it is not by his Resurrection from the dead but the Resurrection of the dead For Acts 26. 23. there is in St. Paul's speech the same expression where speaking of what the Prophers fore-told of Christs Resurrection he useth this expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word by word that he the first by rising of the dead that is as he should suffer so he should be the first or chief risen from the dead who should shew or publish light to the people and the Gentiles 7. In Power Rom. 1. 4. cannot be referred to the Power of Christ whereby he did Miracles but to the Power of God by which he was raised from the dead of which the same Apostle speaketh 2 Cor. 13. 4. For though he was crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through or by reason of weakness yet he liveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of or by the Power of God 1 Cor. 6. 14. And God hath both raised up the Lord and will also raise up us by his own Power Rom. 6. 4. like as Christ was raised from the dead by the Glory that is the Power of the Father Which is confirmed in that he is said to be determined the Son of God in Power which determination is referred to the Fathers and therefore the Power is the Fathers by which he is determined to be the Son of God 8. I confess the Divine Nature of Christ is no where that I find termed the Spirit of holiness or the holy Spirit nor the glorified body of Christ although God be termed a Spirit John 4. 24. and 2 Cor. 3. 17. the Lord is that Spirit which to me seems most likely to be meant of Christ who is in the Epistles of Paul most commonly meant by this title the Lord and in the verse before meant where it is said Nevertheless when it shall turn to the Lord that is Christ and the next verse following But we all with open face beholding the glory of the Lord that is Jesus Christ distinguished in the same verse from the holy Spirit termed the Spirit of the Lord if it be not to be read as from the Lord the Spirit and so applied to Christ It is said that Christ knew in his Spirit Mark 6. 8. that he grew and waxed strong in Spirit or was strengthened by the Spirit Luke 2. 40. that he groaned in Spirit Joh. 11. 33. which may or are to be understood otherwise than of his Divine Nature John 6. 63. It is the Spirit that quickneth the flesh profiteth nothing the words which I speak unto you are Spirit and are life are meant otherwise than of Christs Divine Nature and 1 Tim. 3. 16. Justified in Spirit or in the Spirit may be meant otherwise than of his Divine Nature and so may quickened by the Spirit 1 Pet. 3.
Temptation in the Wilderness Agony in the Garden Resurrection from the Grave and Ascension into Heaven Preached to the Gentiles by his Apostles believed on in the World even by the Gentiles and received up in or into Glory at his Ascension into Heaven Now he of whom these things are said is God therefore the same Person Christ Jesus is both God and Man or consubstantial to the Father in respect of his God-head to us in respect of his Man-hood SECT 19. The Exceptions against this Proof THe Exception against this Argument is 1. That the reading God was manifested in the flesh is suspected to have been altered by Nestorians because the vulgar Latin the Syriak Arabian Interpreters and Ambrose all read which was manifested and refer it to the Mystery of Godliness and so this sense is given of it that the Gospel was first made known not by Angels but by mortal men and according to their outward appearance weak Christ and his Apostles as flesh Col. 1. 26. notes a mortal man 2 Cor. 2. 16. 1 John 4. 2. was justified in Spirit that is that truth was approved by many Miracles for Spirit is Miracles by a Metonymy which is 1 Cor. 2. 4. and elsewhere And to be justified here is to be approved as Mat. 11. 19. so he is said to be justified who in a contention is a Conquerour because his cause is approved Deut. 25. 1. add Psal. 21. 6. I imagine Grotius means Psal. 51. 4. Seen of Angels to wit wiâ—h greatest admiration Angels leâ—rned this secret by mortal men Ephes. 3. 10. 1 Pet. 1. 12. To see with the Hebrews is translated to all manner of knowing Was preached to the Gentiles that truth was not only declared to the Jews but also to the Gentiles who were most estranged from God Eph. 2. 12. Col. 1. 21. believed in the World that is in a great part of the world Rom. 1. 8. Col. 1. 6. received up in Glory it was very gloriously exalted to wit because it brought much more holiness than any Doctrines formerly To be taken up is to be lifted up on high and answers to the Hebrew Verbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in glory gloriously Phil. 4. 19. Col. 3. 4. See alâ—â—o 2 Cor. 3. 8. so they glorified the word of the Lord Acts 13. 48. 2. Others thus God the Father was manifested that is his Will made known in the flesh that is with or by the infirmity of Christ and his Apostles justified in Spirit taken or acknowledged for true by Divine vertue which shined in Christ as well as his Apostles or put forth it self powerfully by them was seen of Angels the good will of God towards men was revealed to Angels received up in glory the will of God was by many chearfully received and constantly retained or the holy Religion of Christ was gloriously admitted and received SECT 20. These Exceptions are refelled TO which I Reply 1. That the reading of which instead of God should be followed against all Copies of the Original now extant is unreasonable and not to be yielded to The Syriak Arabian and Latin are not to be put in the ballance with the Greek Copies The Latin translation is found and confessed even by Romanists to be so faulty as that it is not of itself to be rested on much less are Ambrose and Hin 〈…〉 arus who were mis-led by it That Nestoriaâ—s should foyst in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is not likely sith it is against their opinion and was used by Chrysostom before Nestorius and by Cyril against the Nestorians as Dr. Pearson shews in his Exposition of the Creed Artic. 2. page 142. of the second Edition 2. By God cannot be meant either God the Father or his Will or the Gospel or the truth of it 1. Because the words cannot be expounded so in either of the senses given Neither is God the Father any where said to be manifested in the flesh justified in the Spirit received up in Glory Nor doth God manifested in the flesh signifie God or his Will or Gospel or truth manifested in infirmity or Christ and his Apostles in their infirmity nor justified in or by the Spirit approved by Miracles nor seen of Angels learned by them from mortal men nor received up in Glory admitted or received in mens minds None of all the Texts alledged countenance these Expositions Though flesh sometimes signifies mortal weak man it being a word of very various acceptions and the Gospel is said to be manifested as Col. 1. 26. and 2 Cor. 2. 14. and Gal. 4. 13. St. Paul saith he preached the Gospel at first to the Galatians through the infirmity of the flesh yet no where is the Gospel said to be manifested in the flesh or flesh put simply for infirmity That 1 Joh. 4. 2. that Jesus Christ is come in the flesh is against his sense of preaching the Gospel in infirmity it plainly noting his coming into the world in a humane nature in the sense in which he said John 1. 14. The Word was made flesh and dwelt among us Though I deny not that words of sense do often note other knowledge than by sense yet these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are scarce ever found to be applied to any thing but that which is descernable by sight However if they were yet the sense imagined hath no colour sith it is not said seen of Angels by the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not receiving by men that glorifie it but the glory of the person or thing manifested Phil. 4. 19. Col. 3. 4. are not meant of such glory or alacrity or rejoycing as is made the meaning of Glory 1 Tim. 3. 16. Nor do we find in the Greek Bibles such language as answers to the pretended Exposition of it in that place And for receiving the Gospel the usual word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes. 1. 6. and 2. 14. Acts 2. 41. not the word there used 2. According to that Exposition it would be an inâ—pt tautology to say he was believed on in the world and received up in glory if meant of receiving in mens hearts For what is it to be believed on but to be received in mens hearts which is not to be conceived of the Apostle in these concise Aphorismes 3. There would be no Mystery much less a great Mystery without contradiction in that which the Apostle saith if the meaning were as it is made sith Gods will was often manifested by mortal men even by all the Prophets who testified before-hand the sufferings of Christ and the glory that should follow 1 Pet. 1. 11. and approved by Miracles done by Moses Elias Elisha known by Angels who brought Messages to Daniel and others preached to the Gentiles by Jonah at Niniveh believed in the world by the Ninivites received with alacrity as by David and others 3. The words in the plain obvious sense are truely and rightly expounded of Jesus
of the Lord Jesus Christ. 2 Pet. 1. 2. Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord. 2 John 3. Grace be with you mercy and peace from God the Father and from the Lord Jesus Christ the Son of the Father in truth and love And accordingly where the word God or Father is put simply it is distinctly applyed to the Father of our Lord Christ Rom. 1. 1 3 4 8 9 and 3. 25 26. and 5. 1 2. 8. 10 11 15. and 6 4 11 23. and 7. 4. 25. and 8. 3. 17. 33 34 39. and 10. 9. and 14. 17 18. and 15. 5 6 7 8 9. 16. 17 19 30. and 16. 20. 26 27 1 Cor. 1. 1 2 9. 24 30. and 3. 23. with many more both in the Epistles and other writings of the New Testament in which God is distinguished from the Lord Christ and is therefore meant of the person of the Father concerning whom the Apostle doth expresly say 1 Cor. 11. 3. I would have you know that the head of every man is Christ and the head of the woman is the man and the head of Christ is God In like manner Arch-Bishop Usher in his Diatriba about the ancient Apostolical Creed of the Roman Church and other forms of faith wont to be propounded in Catechism and Baptism both by the western and eastern Christians tells us pag. 13. out of Rufinus that almost all the eastern Churches do thus deliver their faith I believe in one God the Father Almighty and in the following speech whereas we say and in Jesus Christ his only Son our Lord they deliver it thus and in one Lord our Lord Jesus Christ his only Son which he shews in the shorter and larger Creâ—ds Hierosolymitan Alexandrian that of Eusebius Caesariensis recited at the first Nicene Councel and with some addition assented to as their Creed Dr. Pearson Exposition of the 8th Article we have already shewn that the Father is originally that one God which is deried by none Hereby we may understand who is meant by the Father to wit the Father of Christ and therefore the Kingdom is termed by Christ the Kingdom of his Father Matth. 26. 29. because it is appointed or delivered to Christ by the Father Luke 22. 29. Matth. 11. 27. and 28. 18. John 3. 35. and 5. 19 20 21 22 23 26 27. and 13. 3. Actâ— 2. 33. 36. 2 Pet. 1. 17. and in all his administrations Christ expresseth his aim not to be his own but his Fathers glory John 8. 50. 54. and 14. 13. Sometimes it is termed the Kingdom of their Father Mat. 13. 43. because God appoints it to the Saints Luke 22. 29. and 12. 32. and therefore Christ saith Mat. 20. 23. To sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father Mat. 25. 34. Then shall the King say to them on his right hand come ye blessed of my father inherit the Kingdom prepared for you from the foundation of the world Acts 1. 7. It is not for you to know the times or the seasons which the Father hath put in his own power For which reason it is said 1 Cor. 8. 6. Of him are all things and believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or to him in the sense in which it is said Rom. 11. 36. For of him and through him and to him are all things to him be glory for ever Amen And concerning Christ it is aid Phil. 2. 8 9 10 11. Because he humbled himself and became obedient unto death even the death of the Cross therefore God also hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in Heaven and things in Earth and things under the Earth and that every tongue should confess that Jesus is the Lord that is God's King King of Kings and Lord of Lords at his appearance and in his Kingdom and this shall be to the glory of God the Pather And more fully St. Paul expresseth it 1 Cor. 15. 24 25 26 27 28. Then cometh the end when he shall have delivered up the Kingdom to God even the Father when he shall have put down all rule and all authority and power For he must reign till he hath put all enemies under his feet The last enemy that shall be destroyed is death For he hath put all things under his feet but when he saith All things are put under him it is manifest that he is excepted which did put all things under him that God may be all in all Whence you may observe that the term God is distinctly put for the person of the Father in contradistinction to the Son and that it is the Father who appoints the Kingdom to the Son that he puts his enemies under his feet that the Son shall deliver up the Kingdom to the Father that the issue or end is that God to wit the Father may be all in all that is in all the management of this Kingdom from the begining to the end the Father may be glorified by the Son and by all others to whom the Kingdom is given SECT 2. Jesus Christ is the Son of God in the sense professed in the Nicene Creed THis leads us to enquire concerning the terms Son of God of Man Christ the Lord Jesus Christ which are the titles by which he is expressed whose the Kingdom is said to be and therefore we cannot rightly conceive of this Kingdom without understanding these terms That the title the Son of the living God given to Jesus Christ the Son of Man is a fundamental Article of the Christian Faith is manifest from Christs approbation of Peters answer to Christs question to his Disciples Matth. 16. 13. Whom do men say that I the Son of man am To which St. Peter answered verse 16. Thou art the Christ the Son of the living God whereto it is said Jesus answered and said unto him Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it unto thee but my Father which is in Heaven And again when Jesus said to the twelve Will ye also go away Simon Peter answered him Lord to whom shall we go thou hast the words of eternal life and we believe and are sure that thou art that Christ the Son of the living God John 6. 68 69. And when the Eunuch said to Philip Acts 8. 36. See here is water what doth hinder me to be Baptized Philip said If thou believest with all thine heart thou maist and he answered and said I believe that Jesus Christ is the Son of God verse 37. St. Paul Acts 9. 20. preached Christ in the Synagogues at Dimascus that he is the Son of God and John 1. 49. Nathanael said to Christ Rabbi thou art the Son of God thou are the King of Israel 1 John 2. 22. He is
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should be rendred a God not God or the God 5. That by all things made by him is not meant the Heaven and Earth at the first creation but the things or persons belonging to the new creation by Iesus Christ expressed in these places 2 Cor. 5. 17 18 19. Ephes. 2. 10. Ephes. 3. 9. 6. That when it is said the world was made by him the meaning is the Church was reformed by him or life eternal was revealed by him called Heb. 2. 5. the world to come 7. That his life was the light of men by his preaching or that in him was life upon his Resurrection and that this life was the light of men by saving them and raising them up from the dead 8. That it should not be read Iohn 1. 14. he was made flesh but the Word was flesh that is a man of humane weakness after he was a man and so not meant of his humane nature at his incarnation but his after condition in his life 9. That as Isaack is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 17. by reason of his being Abraham's Heir and extraordinary birth not because he was the only begotten of the substance of Abraham So Iesus Christ is termed the only begotten of the Father not from his peculiar generation of the substance of the Father before the Heaven and Earth were made but so other peculiarities 1. Because he was by peculiar operation of the Holy Ghost generated in the Virgins womb which is the reason of this title of the Son of God given to Christ by the Angel himself Luke 1. 35. 2. Because of his special sanctification and mission which is the reason given by Christ himself Iohn 10. 36. 3. Because of his resurrection from the dead which is the reason given by St. Paul Acts 13. 33. and therefore termed the first begotten from or of the dead Col. 1. 18. Rev. 1. 5. 4. Because of his singular exaltation and office which is agreeable to what is said Psal. 89. 27. and whereby he is termed the first born among many brethren Rom. 8. 29. and by reason of his calling to the office of chief-Priest-hood that is applied to him Heb. 5. 5. which is written Psal. 2. 7. Thou art my Son this day have I begotten thee 10. That he was before Iohn Baptist not in him but in power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mightier or stronger than him which is the word used concerning the same speech in the other three Evangelists Matth. 3 11. Mark 1. 7. Luke 3. 16. SECT 5. The sense of John 1. 1 2 3 4 5 9 10 14 15 18. given by the Adversaries is refelled I Reply 1. That Irenaeus lib. 3. Adv. Heresies c. 11. and others near the Apostles time say that the scope of the Evangelist Iohn in writing this Gospel was to oppose the Heresies of the Gnosticks Ebion Cerinthus Marcion Valentinus and such others as whether from Platonick Philosophy or other fancies corrupted the doctrine of the God-head made Christ a meer man contrary to which St. Iohn asserts his divinity in the beginning and thence got the name of the Divine and his Gospel to be that part of Scripture which doth most plainly deliver Theology or speech of God and thereby as also in relating many Acts and Sermons of Christ omitted by other Evangelists which makes a supplement to their Histories 2. That the series of the Apostles words the expressions compared with Gen. 1. 1 2 3 4 5. of in the beginning was the word with God all things were made by him the life was the light of men the light shineth in darkness and the darkness comprehended it not are so correspondent to each other that none but will say that at least St. John did allude to Moses his description of the first creation and that he did use Moses his expressions and therefore meant the same thing hath been conceived not only by Christians but also by Aâ—relius the Platonist as Eusebius in his book of Evangelical preparation lib. 11. c. 19. relates nor is it to be slightly passed over which John Cameron observes in his answers to questions on the Epistle to the Hebrews ch 1. v. 2. concerning Gods manner of delivering mysteries in the Old Testament that it was to be but dusky as in the twi-light until the Messias his time who should fully discover the things of God as the Sun when it is risen doth things before obscured and that the Apostle knew Christs creating the world in the beginning even from Gen. 1. For wherefore saith he I beseech you should Moses which no where else is done in the whole Scripture so often bring in God speaking let this and that be made and after it was made For certainly God then used no speech as when he spake to the Prophets It is but a cold answer that Moses did so write that it might be signified after a humane manner that God made all things by his beck For who doubts of that or doth not indeed know that to make the frame of the world God used no tools or engines Besides if that were the intent why is not also else-where God brought in using like speech when he did some great work or miracle I do no whit doubt but John had an eye on that place when he termed Christ the Word as if he had said that Christ was pointed out by those expressions He said and it was made although obscurely indeed as befitted those times even as also obscurely mention is made of the Holy Spirit in the same chapter when Moses said and the Spirit of God moved upon the waters For indeed at first view he seems to speak of some wind and so the Chaldee Paraphrast expounded that place But because no reason can be given whence that wind should arise or fit cause why it should move upon the waters men might be inclined to conjecture that Moses in that place had respect to another thing In the same manner plainly sith no reason of so diligent and heedful an observation fit enough can be given that God spake of each thing severally Let it be made and it was made there must be some mystery couched under those expressions When therefore in the New Testament we are taught that all things were made by Christ let the Jews either open and explain to us that Mystery or let them not shew themselves stiff in this matter I confess indeed that without the light of the Gospel we should be hesitant here with the Jews but sith Christ is called the Word and said to be he by whom God made all things no man hath any more cause of doubting left but that Moses would intimate it by that diligent observation which the words of the Psalmist Psal. 33. 6. 9. By the word of the Lord were the Heavens made and all the host of them by the breath of his mouth He spake and it was done besides those wordâ— Psal. 136.
things he upholds Heb. 1. 3. comprehend not only the Church but the world 's made by him or all creatures as Heb. 2. 8 10. Col. 1. 16 17 must be understood It is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Prince nor will I deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grotius Dr. Hammond Heinsius exercit sacr l. 16. c. 1. conceive signifies to rule or Govern Numb 11. 14. Deut. 1. 9. yet it signifies not only to Govern or Order them but also to sustain them by provision as both the occasion of the peoples desire of flesh and the words of Moses ver 11 12. Wherefore host thou afflâ—cted thy Servant And wherefore have I not fâ—und favour in thy sight that thou layest the burden of all this people upon me Have I conceived all this people Have I begotten or born as the Greek hath it them that thou shouldest say unto me Carry them in thy bosome as a nursing Father beareth the sucking Child unto the Land which thou swarest â—â—to their Fathers shew It is true Deut. 1. 9. bearing notes rule but not it only but also provision and sustentation as the words verse 12. shew How can I my self alone bear your â—â—mbrance or wearisom molestation trouble as Isa. 1. 14. and your burden Greek and your Hypostasis that is your subsistence or sustentation by provision and your â—trifâ— in Greek your antilogies gain-sayings or contradictions And v. 31. In the wilderness the Lord thy God bare thee as a man doth bear his Son in all the way that ye went until ye came to this place Where saith Ainsworth in his Annotation this word meaneth not the bearing of the body only but bearing of their infirmities and suffering the evils and troubles in the education of them as a Father doth in his children which the Greek explaineth by etrophophorese a word that Paul useth in Acts 13. 18. Where the Syriak expoundeth it nourished or as some copies have it Etropophorese he suffered their manners Dr. Hammond Annâ—t on Acts 13. 18. carried as a Nurse Whence I infer that if Heb. 1. 3. the word bearing be used as Numb 11. 14. Deut. 1. 9. yet it doth not signifie meer ruling or ordering the Church by wisdom and authority but up-holding sustaining maintaining the worlds or ages which he made or all things created by the Word of his Almighty Power by which they were framed at first Heb. 11. 3. which bearing or upholding all things is not limited to the time after Christs Resurrection but is antecedent to his death For so the words are He by whom God made the worlds being the brightness of his glory the character of his subsistence and bearing all things by the Word of his Power having by himself made purgation of our sins sate at the right â—and of the Majesty in the heights This order of words shews that he was the brightness of Glory and character of Gods subsistence and bare a 〈…〉 things by the Word of his Power and made purgation of our sins by himself afore â—e saâ—â— at the right hand of the Majesty or greatness in the heights 8. It is true that Heb. 1. 13. is spoken of Christ as man exalted yet as Christ argued against the Pharisees from the same passage of Psal. 110. 1. which the Chaldee renders the Lord said unto his Word meaning Christ saith Ainsworth Annot. Mat. 22. 42 43 44 45. that Christ must be a greater person than David's Son because David in spirit calls him Lord and therefore to have an higher nature than himself being then his Lord so we may argue from Heb. 1. 13. The Scripture proves Christ to be Lord of Angels because God said Sit thou on my right hand till I make thine enemies thy footstool therefore he had a nature above Angels and consequently Divine For Christ supposeth in that place that Christ 〈◊〉 〈◊〉 be David's Lord which was not denied and thereby pâ—oveth that he must be denied than David and of another nature than his â—orasmuch as he that was no more than his Son could not be his Lord the Father being Superiour to the Son in Nature who hath no other Nature than what he deriveâ— from himself SECT 13. Heb 7. 3. Is urged to prove the Eternal Son-ship of Christ. TO what is said Heb. 1. I shall add what is said Heb. 7. 3. concerning Meâ—chizedeâ— that he is mentioned without Father without Mother without Genealogy that is without speech of his descent or pedigree neither having beginning of daies nor end of life but made like unto the Son of God remaineth a Priest for ever Which intimates that the Son of God was without Father without Mother without Genealogy neither having beginning of daies nor end of life that is as he was the Son of God he was Father or Mother among meâ— in which respect there is no Genealogy of him that he is without beginning of daies or end of life therefore he was before any creature was made begotten of the substance of his Father not made of nothing very God of the same substance of the Father by whom all things were made For as the Son of man and according to his office he had beginning of daies and had a Mother Nor can the sense be right that the beginning of daies is meant of the Priest-hood of Melchizedec for the other part nor end of life is to be expounded of his Being not of his Priest-hood and therefore also his not having beginning of daies must be meant of his Being as the Son of God not of his Priesthood SECT 14. Christs Kingdom is the Kingdom of the Son of Man so termed according to his Excellency above all men THe Kingdom we are to seek is termed sometimes the Kingdom of the Son of man Mat. 16. 28. Verily I say unto you there be some standing here which shall not taste of death till they see the Son of man coming in his Kingdom which title Christ often takes to himself Mat. 16. 13. whom do men say that I the Son of man am and upon this consideration he hath the Kingdom given to him according to what our Lord Christ saith John 5. 27. That the Father hath given him authority and to do judgment because he is the Son of man Accordingly where Christ fore-tells his chief act of regâ—lity he useth this title Mat. 25. 31. When the Son of man shall come in his glory and all the Holy Angels with him then shall he sit upon the Throne of his glory and ver 34. 40. terms this Son of man the King Whence it is apparent that this title of the Son of Man is to be considered that we may have right intelligence of this Kingdom Now this title of the Son of man may be understood 1. As noting him to be a man of the same kind with other men And in this sense â—he Son of man is no more than a man as Numb 23. 19. Psal. 4. 2. 144. 3.
were unnecessary to prove sith his composition of Body Birth Growth Properties Actions Sufferings and what ever else prove a Person to be a man as we are as plainly are related and were as fully manifested to have been in Christ Jesus as in any other man but that as of old Valentinus Marcion and some others denied his body to have been of humane seed as the matter holding it to have been imaginary not real or Coelestial and to have passed through the Virgins womb So others of late have denied the truth of Christs Incarnation and the reason of his being termed the Son of man contrary to the holy Scriptures as shall be shewed by these Texts following which ascribe both a Divine and Humane Nature to one and the same Person the Lord Jesus Christ both while he was on Earth and as he is now in Heaven and shall appear at his future coming to Judgement To this purpose are the words alledged before out of John 1. 14. which shew that the same Person who is the Word was Flesh which because I have before vindicated Sect. 6. I shall not insist on here nor on such proofs as may be made from Col. 1. 18. or Heb. 1. 3. in which that is ascribed to the Son whom I before proved Sect. 9 10 11 12. from those chapters to be God which proves him a man to wit his being head of the body the Church the first-born from the dead who by himself purged our sins and is sate down on the right hand of the Majesty in the heights But consider other places where both natures in one Person are declared Among which I shall chuse to insist on first those places which speak of Christ as descending from the Fathers according to the Flesh as Acts 2. 30. Therefore David being a Prophet and knowing that God had sworn with an oath to him that of the fruit of his loins according to the flesh he would raise up Christ to sit on his Throne Rom. 1. 3 4. Concerning his Son Jesus Christ our Lord which was made of the seed of David according to the flesh who was declared or determined the Son of God in or with Power according to the Spirit of Holiness by the Resurrection of or from the dead Rom. 9. 5. Whose are the Fathers and of whom Christ according to the flesh who is over all God blessed for ever Which Texts do expresly teach that Jesus Christ had a humane nature which is termed the flesh as it is frequent by Flesh to understand a man or Humane Nature Rom. 3. 20. and 11. 14. Isa. 58. 7. Gal. 2. 16. For he was of the fruit of Davids loins according to the Flesh which being a restriction cannot limit raising up but Christ and so notes another part according to which Christ was not raised up out of the loins of David which must be understood of his Divine Nature according to which he was Davids Lord Mat. 22. 44 45. He was of the seed of David and of the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to that which was according to the Flesh restrictively after it implying another Nature according to which he is of an higher original even the Son of God Rom. 1. 3 4. God over all blessed for ever Rom. 9. 5. Whence it is inferred He who is so Davids Son according to the flesh raised up out of the fruit of his loins according to the flesh made of the seed of David according to the flesh of the Fathers according to the Flesh as that he is also Davids Lord the Son of God God over all blessed for ever is consubstantial with the Father as touching the God-head and consubstantial with us as touching his Man-hood But such is Jesus Christ. Therefore c. SECT 16. The Exception against the Argument from Acts 2. 30. Rom. 1. 3 4. Rom. 9. 5. is set down AGainst this it is thus excepted When the Apostle saith that Christ came of the Fathers according to the flesh who is over all a God blessed for ever the opposition is not entire and exact as wanting the other Member What that Member is another passage of the Apostle wherein you have the same opposition in describing Christ will inform you It is Rom. 1. 3 4. concerning his Son Jesus Christ our Lord who was made or rather born of the seed of David according to the flesh and declared to be the Son of God with Power Gr. determined or ordained Son of God in Power according to the Spirit of Holiness by the Resurrection from the dead Here you see that to those words according to the flesh are opposed these according to the Spirit of Holiness Again What this Spirit of Holiness is will be no hard matter to find out if we consider that as the flesh signifyeth a constituting part of Christ namely his fleshly body so also must the Spirit of holiness opposed thereunto signifie a constituting part If so then it is not the holy Spirit as every one will confesse nor the reasonable soul of Christ because he is intimated to have had this Spirit by means of the resurrection from the dead whereas he had a reasonable Soul before his death Nor the Divine Nature for that is no where in Scripture designed by the name of Spirit or Spirit of holiness Besides the adversaries hold that Christ had the Divine Nature whilst he was yet cloathed with flesh It remains therefore that by the Spirit of holiness which Christ had by means of the resurrection of the dead and is a constituting part of him is to be understood his Holy Spiritual Body whereby he is excepted from other men being the first-born from the dead or the first that so rose from the dead as that he never dyed again but was cloathed with a Spiritual body and made like to God who is a Spirit And now the sense of that passage beginneth to appear Heb. 9. 14. How much more shall the blood of Christ who through the eternal Spirit Gr. through an eternal Spirit for no Article is prefixed offered himself without spot to God Purge your consciences from dead works to serve the living God By eternal Spirit is here meant the spiritual body of Christ which lasteth to all eternity and this expression is opposed to what the same Divine Authour speaketh of Christ Heb. 5. 7. who in the daies of his flesh c. For eternal is contrary to dayes and spirit to flesh Neither will that which we have here spoken seem strange to him who having penetrated into that profound Epistle to the Hebrews knoweth what is there frequently intimated that Christ then made his offering for our sins when after his Resurrection he entered into Heaven and being endued with a spiritual and immortal Body presented himself before God For so the Type of the Levitical High-Priest making the yearly Atonement for the siâ—s of the People Levit. 16. did require For as the Atonement was not then made when he
4. By the Spirit of Holiness Rom. 1. 4. whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note a constituting part or an efficient cause cannot be meant Christs holy Spiritual Body in the Exceptors sense For 1. It would imply that his Spiritual Body were another constituting part than his fleshly body which is already refuted 2. It would imply that his fleshly body were not his holy body whereas that which was born of Mary was that holy thing which should be called the Son of God Luke 1. 35. 3. No where is the body of Christ termed a Spirit or the Spirit of Holiness in any estate For though it be true that 1 Cor. 15. 44. mentions a Spiritual body yet 1. That is there contradistinguished not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fleshly but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural or â—oulary 2. No where termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit 3. Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Holiness 4. After his Resurrection Christ denies his body to be a Spirit as having flesh and bones Luke 24. 39. and he is said to enter into the holy place by his own blood Heb. 9. 12. and to have consecrated for us a new and living way to enter into the holiest by his blood through the Veil that is to say his Flesh Heb. 10. 19 20. It is an errour that by the eternal Spirit Heb. 9. 14. is meant Christs Eternal Spiritual Body For the Eternal Spirit there must be of something distinct from himself Else the meaning should be he offered himself by himself which is tautological and absurd but by himself must be meant his body as Heb. 1. 3. Having purged our sins by himself is by his own body For the thing offered was his own Body or his Life or Soul Isa. 53. 10. In the Type the thing offered is some body gift or sacrifice Heb. 5. 1. and 8. 3. and 9. 7. 9. and 10. 1. and 11. 4 17. whence the body offered is termed the oblation Heb. 10. 5 8. In the antitype Christ is said to offer himself that is his body called his oblation Heb. 10. 10. and this offering is termed Heb. 9. 25 26. the Sacrifice of himself for the putting away of sin and this to be not often but once in the end of the world ver 26. he was once offered to bear the sins of many verse 28. He needed not daily as those High-Priests to offer up sacrifice first for his own sins and then for the peoples For this he did once when he offered up himself Heb. 7. 27. By the which will we are sanctified by the offering of the body of Jesus Christ once for all Heb. 10. 10. But this man after he had offered one sacrifice for sins for ever sate down on the right hand of God verse 12. which must be afore he sate down on the right hand of God and therefore on earth and this was by his suffering or dying Heb. 9. 26 27 28. and therefore cannot be referred to his appearing in Heaven but to his blood-shedding Heb. 9. 22. in the daies of his flesh whereby it appears to be false that Christ did not offer his Sacrifice for our sins on the Cross there being no other time meant by that once when he offered up himself for the sins of the people Heb. 7. 27. and whereas it is saâ—d Heb. 9 28. Christ was once offered to bear the sins of many St. Peter tells us 1 Epistle 2. 24. Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousness by whose stripes ye were healed Which doth evidently refer to Isa. 53. 4 5 6. whence the last clause is taken and shews the bearing of our sins by the offering of himself to have been on the Cross or at the time of his suffering on Earth And hereby it appears to be false that Christ made not atonement till he came to Heaven For Col. 1. 20. It is said And having made peace through the blood of his Cross he reconciled all things to his Father ver 21 22. Now hath he reconciled in the body of his flesh through death Rom. 8. 3. God sending his own Son in the likeness of sinful flesh and for sin or by a sacrifice for sin as Heb. 10. 8. condemned sin in the flesh which is all one with making atonement That which is alledged that the atonement was not then made when the High-Priest slew the Beasts but when having put on his linnen Robes he brought their blood into the Sanctuary before the Mercy-Seat is partly false there being atonement made for himself and his house Levit. 16. 5 6. before he entered into the holy place and partly impertinent sith the point in question is not where the atonement was made but where Christ offered himself Heb. 9. 14. though both the offering and the atonement are resolved to have been afore his sitting at the right hand of God Heb. 1. 3. and 10. 12. Nor doth it appear that Eternal Spirit Heb. 9. 14. is put in opposition to the daies of his flesh Heb. 5. 7. For it is not said Heb. 5. 7. flesh that hath daies as if it noted a distinction of his body mortal from his Spiritual Immortal Body but daies of his flesh only to note the time of his offering prayers not the quality or adjunct of his body Nor is it said he offered by the daies of his flesh as here by the Eternal Spirit but in the daies of his flâ—sh to note the time which is not intimated Heb. 9. 14. by that term by the Eternal Spirit for then it should rather have been said by or in the Eternity of the Spirit The offering being an act of Christ on Earth is no other than the act of his Deed and Will whereby he did present himself as a Sacrifice to God as the phrase is Rom. 12. 1. or as it is Eph. 5. 2. Gave himself for us an offering and a sacrifice to God for a sweet-smelling savour by reason of such acts Abraham is said to offer up Isaac Heb. 11. 17. and we are said to offer the Sacrifice of Praise Heb. 13. 15. Spiritual Sacrifices 1 Pet. 2. 5. which is plainly expressed Heb. 10. 10. By which Will we are sanctâ—fied by the offering of the Body of Jesus Christ once or for once which was no other than that which he expressed in that prayer which Armiâ—â—â—â— termed rightly the Canon or rule of Christs Sacrifice John 17. 19. And for them I sanctifie my self that they also may be sanctified in truth Which being considered I see not what good sense can be made of it as many Divines expound it of the Divinity of Christ making the Sacrifice of Christ of value to satisfie for sins For the words through the Eternal Spirit have not respect to himself who was offered as enhauncing the price of the thing offered by reason of the union of it to himself neither the place of
it before himself nor the Preposition used being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through or by not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with or in conjunction do sute with such a sense but it is in construction annexed and referred to the offering and notes the cause and means of offering Besides the reason of Piscator is good in his Scholie on the Text that it belongs not to the Deity to offer Sacrifice but that is it to which it is offered by a man as a man And indeed it is not good sense to say Christ offered himself by his God-head to God it being not easily conceivable what notion the God-head should have in such a speech which is not absurd or inept Nor do I think Piscators opinion good that by the Eternal Spirit is meant Christs Immortal Soul partly because no where is Christs Humane Soul called the Eternal Spirit partly because I think it should rather be said in than through the Eternal Spirit if Christs Immortal Soul were meant by it the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noting the efficient cause not the subject in which the act of offering was And therefore I rather pitch upon it to understand by the Eternal Spirit the holy Spirit answering to the fire which kindled the Sacrifice and moving or inflaming the heart of Christ with love to us and obedience to God to give himself an Offering and a Sacrifice to God for us Ephes. 5. 2. The holy Spirit is fitly resembled by fire Mat. 3. 11. and he well termed the Eternal Spiâ—it in opposition to the temporary fire kindling the legal Sacrifices But if the allusion be not thereto yet the sense is good and right For as it is said that Christ had not the Spirit by measure John 3. 34. and that he was full of the Holy Ghost Luke 4. 1. that the Spirit of the Lord was upon him that it anointed him verse 18. So it is said that he was moved by the Spirit to be Tempted to Preach in the same places and to cast out Devils by the Spirit of God God putting his Spirit on him he shewed Judgment to the Gentiles sent forth Judgement to victory Maâ— 12. 18 20 28. gave Commandements through the Holy Ghost Acts 1. 2. And accordingly here is said to offer himself to God by the Holy Eternal Spirit Nor is the want of the Article any more against the expounding the Eternal Spirit of the Holy Ghost than against the expounding it of Christs Spiritual Immortal Body it being as requisite in respect of use to design the one as the other But the truth is it is not requisite that it should be prefixed to shew it to be meant of the holy Spirit sith it is omitted Rom. 9. 1. and 14. 17. c. and even in this Eâ—â—stlâ— Hâ—b 2. 4. and 6. 4. So that the sense may be notwithstanding any thing I find to the contrary that Christ willingly obediently offered or yielded through the holy Spirits incitation or operation in him himself a Sacrifice without spot or blemish to God And as executing the function of Priest-hood to which he was anointed above others Heb. 1. 9. And this sense is most agreable to the Apostles intent which is to set forth the efficacy and validity of Christs Sacrifice above the Legal which he doth here from the obedience and readiness of will to offer himself as he doth Heb. 10. 10. and the holiness of his person or his being without spot or blemish as he doth Heb. 7. 26 27. 1 Pet. 1. 19. no where that I find from the Hypostatical Union or the spirituality immortality and glory of his humane body or the immortality of his Soul 5. The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 4. is not rightly rendered determined or ordained Son of God in Power For though it be true that the verb signifies appointment ordination or predestination and that this last is used by the Latin vulgar translation and by sundry of the Antients and the verb is used so in the New Testament Lukâ— 22. 22. Acts 2. 23. and 10. 42. and 17. 26 31. in which places the appointment or determination is by God of a thing future yet that cannot be the meaning Rom. 1. 4. For then the sense should be that Christ should be appointed or ordained or determined by God either that by power according to his Spiritual body by the resurrection of the dead he should be the Son of God Or else that his appointment ordination or determination that he should be the Son of God was by power according to the Spirit of holiness that is his holy spirituall body by the Resurrection from the dead This latter sense is most absurd it would intimate as if Gods determination were in power according to Christs Spiritual body by the Resurrection of the dead whereas the determination of Gods purpose or his ordaining of things future hath no cause but his will his ordaining is not an act of power though the execution of it be Nor is the former sense true For then the meaning should be that Christs being the Son of God was consequent on the power the spirit of holiness and resurrection of the dead sith ordaining or fore-appointing his Sonship to be thereby supposeth them to be before as the cause is before the effect and his Sonship to be future to them or after them But this is contrary to what is confessed by the adversaries that he was the Son of God before his resurrection and is proved from Luke 1. 35. Mat. 16. 16. John 6. 69. and Heb. 5. 8. Although he were a Son yet learned he obedience by the things which he suffered which shews he was a Son afore he learned obedience by the things which he suffered For which reasons I like not to say as Dr. Pearson doth in his Exposition on the second Article of the Creed that he was defined or constituted and appointed the Son of God in Power by the Resurrection from the dead Nor that of Grotius that he was made a celestial King after his Resurrection and also before destinated to that Kingdom by so many Miracles done by Divine Power proper to him and dwelling in him where the term Son of God standing in contradistinction to being of the seed of David according to the flesh is as much as a Celestial King and the Participle determined is expounded by two other made and before destinated the one noting a thing past the other a thing future so as that the same word in the same place shall signifie being made a Celestial King after Christs resurrection and being aestinated before to that Kingdom and in Power according to the Spirit of holiness shall be Divine Power proper to him and inhabiting in him by that Spirit of holiness that is force of Divinity by which from the beginning of his conception he was sanctified and by which he did Miracles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be after the Resurrect on from