your Hypostasis Deut. 11. 6. Job 22. 20. that which we read substance that is goods is in Greek Hypostasis A military station rendered by us a Garrison is in Aquila's translation saith Grot. Annot. ad 1 Reg. 13. 4. Hypostasis In the Psalms it hath various acceptions as Psal. 39. 5. my age verse 7. my hope Psal. 69. 2. there is no standing Gr. Hypostasis Psal. 89. 47. Remember how short my time is Gr. what my Hypostasis is Ps. 139. 15. the LXX reading as it is likely instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render was curiously wrought the word signifying to be wrought with a Needle either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grotius conceives or as to me seems likely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have rendered it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nahum 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latin Et substantia mea and my substance In the New Testament it is onely 2 Cor. 9. 4. and 11. 17. where it is rendered by this confidence that is subsistence settledness or fiâ—mitude which being applied to the mind notes confidence unshaken boldness or security Heb. 3. 14. where we read the beginning of our confidence used as it is likely as in the Greek Psalm 39. 7. Heb. 11. 1. where it is rendered the substance of things hoped for by others the ground or confidence I conceive the assurance or security meant by it And here Heb. 1. 3. In none of which places or any other that I can find Hypostasis signifies wisdom power and holiness of a person and therefore I see not how it can be expounded the character of his Hypostasis that is the resemblance of his Fathers attributes or his supremacy or soveraign Majesty But that he is as it were the Print Impression stamp or as we translate it express Image of his Person or Subsistence or Substance which comes nearest to the use of the word as it is in the Greek version Psal. 139. 15. and that by reason of his being his Son by whom he made the worlds which will be better understood by considering when he was the brightness of his glory and the express Image of his person The participle we translate being cannot be expounded of being such consequently to his sitting on the right hand of the Majesty in the heights but antecedently thereunto and to his bearing or upholding all things by the Word of his Power in order of nature at least and to his purging our sins in time which appears 1. From the order of the words he is first said to be the brightness of Glory the character of his Person next to bear all things by the Word of his Power than to have purged our sins by himself and then to have sate on the right hand of the Majesty on high therefore he was aâ—â—ecedently to all the rest the brightness of Glory and character of his Person 2. The connexion between being the character of his Person and up-holding all things by the copulative particle shews these were together but the up-holding all things was before his sitting on the right hand therefore also the being the character of his Person 3. Then he was the character of his Person when he purged our sins but that was before his sitting on the right hand therefore also was his being the character of his Person 4. From the use of the participle which is to be interpreted either of the present or past time as Heb. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 although he were Philem. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being such with many more whence it follows that these things cannot be said of Christ as man â—ith as such he up-held not all things by the Word of his Power but of his Divinâ— Excellency in which he is a radiature from God and is the character or print of his Person before his ascention or executing his office on Earth Besides the titles are so transcendent as exceed the Excellency of the Angels and therefore express the Divine Nature And the Emphasis is put in them that being so excellent he purged our sins And if he had been termed the brightness of Glory and character of his Fathers Person only in executing the office of Mediatour and representing God to us by his preaching no more had been said than was verse 2. That God had spoken to us by his Son and might be said of some of the Prophets specially Moses who did reveal Gods mind to the people of Israel with whom God spake face to face his face did shine and was glorious represented Gods Majesty Power Wisdom Goodness in bringing Israel out of Egypt doing Miracles whence he is said to be made a God to Pharaoh Exod. 7. 1. 3. Notwithstanding the opinion of so learned men yet I conceive the bringing into the world is not a thing fuâ—ure to be done at the last day for these reasons 1. Because if the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 migh be expounded as of the future time the contrary whereof seems true to me yet the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith must be expounded of a time past and the sense be this when he did bring his first-begotten into the world he said And let all the Angels of God worship him 2. Because a determination or purpose concerning a thing future had not been a fit argument to prove his present meliority or superiority above Angels 3. If it had been meant of a future bringing into the world I conceive he would have said into the world to come as he speaks Heb. 2. 5. and 6. 5. 4. Because where he uâ—eth the like expression though not the same words to wit Heb. 10. 5. when he cometh into the world he saith it is meant of the time when he had a body prepared for him which was at his birth For which reason and because we find not any mention of the Angels of God worshipping after his Resurrection as we find done Luke 2. 13. it is â—o be applied to the time of his Birth and if it be objected that he was not to be worshipped by the Angels till his exalting at the right hand of God as Rev. 7. 10 11. the contrary is to be held â—ith the Wise-men Mat. 2. 11. Peter Luke 5. 8. the Apostles Mat. 28. 17. Luke 24. 52. worshipped Christ and no doubt but the Angels did and were to do the like As for the words Heb. 2. 5. that they referre to Heb. 1. 6. and so Heb. 1. 6. meant of the world to come because no where else had he spoken of the world to come I conceive they do not evince what is gathered from them 1. Because he doth not say Heb. 2. 5. of which we have but of which we do speak 2. If he did say of which we have spoken it might very well refer to Heb. 1. 12. which mentions the change of the Heavens and Earth which are the same thing with the world
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
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
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
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
Christ who is said to be God John 1. 1 2. to come in the flesh in his humane nature to be made flesh John 1. 14. to be manifested in his works John 2. 11. and his preaching Mark 1. 27. Luke 7. 16 22. justified in the Spirit or by the Spirit either by the Spirits descent on him at his Baptisme John 1. 33 34. whereby he was proclaimed and proved to be the Son of God or by his Miracles as Mat. 12. 28. against the accu 〈…〉 on of colluding with the Devil or at his Resurrection as I conceive Rom. 1. 3 4. or by giving the Holy Ghost Acts 2. 33. Seen of Angels Luke 2. 11 12. Mat. 4. 15. Luke â—2 43. and 4. 4 5. Acts 1. 10. Preached to the Gentiles 1 Cor. 1. 23. 2 Cor. 1. 19. Believed on in the World Rom. 1. 8. 1 T 〈…〉 1. 7 8. received up the word used 1 Tim. 3. 16. in glory Acts 1. 2 11 12. Mark 16. 19. Luke 9. 51 and 24. 26. 4. It being said God was manifested in the flesh and this meant of Jesus Christ proves he was before God and then he had flesh and therefore a Humane and Divine Nature and consubstantial to the Father and to us SECT 21. The samething is confirmed from 1 Pet. 3. 18 19 10. Gal. 4. 4. Rom. 8. 3. 1 John 4. 2. Heb. 2. 14. and 10. 5. John 16. 28. TO this I shall subjoyn for Confirmation and Explication 1 Pet. 3. 18 19 20. where Christ is said to be put to death in the flesh but quickened by the Spirit Where flesh must note a constituting part and yet the Spirit note the efficient For quickened noting his Resurrection cannot note his Eternal Holy Spiritual Body as was conceived meant by the Eternal Spirit Heb. 9. 14. and the Spirit of Holiness Rom. 1. 4. For that was not till he was quickened and therefore he not quickened in or by it nor his Humane Soul for that dyed not and therefore the Spirit must note an efficient and that must be either the Divine Nature of Christ or as I conceive the Holy Spirit to whom his Resurrection is ascribed Rom. 8. 11. called the Power of God 2 Cor. 13. 4. as what is done by the Spirit is said to be done by the Power of God Luke 1. 35. Mat. 12. 28. Luke 11. 20. and he was quickened by the Spirit by which he preached verse 19. which was the Holy Spirit Gen. 6. 3. in the preaching of Noah 2 Pet. 2. 4. and this was the Spirit of Christ 1 Pet. 1. 11. the Holy Ghost 2 Pet. 1. 21. In that Spirit he went and preached to the spirits in Prison which were sometimes disobedient in the daies of Noah which those that deny Christs Divine Nature will not say to have been done in the thâ—ee daies of his death afore his Resurrection therefore in the daâ—es of Noah and consequently he had then a being to wit a Divine Nature otherwise he could not be said then to go and preach by the Spirit by which he was quickened nor the spirits in prison to have been disobedient when once the long-suffering of God waited in the daies of Noah while the Ark was a preparing To these Scriptures I add Gal. 4. 4. Rom. 8. 3. The sending his Son supposeth the Sons being before and so his Divine Nature Made of a Woman in the likeness of sinful flesh his Humane therefore he had both To the same effect are those Texts which speak of his coming in the flesh as 1 John 4. 2. his taking part of flesh and blood Heb. 2. 14. where he that was Superiour to Angels antecedently was made little lower than the Angels or debased below the Angels partaking flesh and blood not ashamed to call them Brethren ver 7 11. whom in respect of his native greatness he might have been ashamed to own as such and therefore is supposed to have a being above man afore he was a man His coming into the world with a body prepared for him out of obedience and compliance of will to his Fathers Heb. 10. 5. John 16. 28. shews his being with his Father before he was a man and so a Divine Nature antecedent to his Humane SECT 22. Christs consubstantiality with the Father and us is proved from Philip. 2. 5 6 7 8. THere yet remains that Text which is Philip. 2. 5 6 7 8. where the Apostle speaks thus Let this mind be in you which was also in Christ Jesus who being in the form of God thought or counted it not robbery or a spoil or prey to be equal to God or as God But made himself of no reputation or emptied himself and took upon him the form of a Servant and was made in the likeness of men or when he had been made like to men as Meric Casaubon diatriba de usu Verborum p. 66. and being found in fashion or habit as man or a man and became obedient or rather being or becoming obedient unto death even the death of the Cross In which I confess are sundry unusual expressions needful to be cleared yet sufficient to prove him to have a Divine and Humane Nature sith he is said to have been in the â—orm of God first and then to empty himself to take on him the form of a Servant to be made in the likeness of men to be found in fashion as a man to humble himself to death whence I may argue He who beâ—ng in the form of God counted it no robbery or prey that he was as God emptied himself taking the form of a Servant when he was made in the likeness of men and being found in fashion as a man humbled himself becoming obedient untâ— death had a Divine and Humane Nature But this is true of Jesus Chrâ—st therefore he had both Natures SECT 23. The Exception against this Argument is recited TO this Argument the Exception is thus made The words and sense being thus Let this mind be in you which was in Christ Jesus who being in the form of God for the exercise and demonstration of Divine Power whereby he wrought Miracles in as free and uncontrouled a manner as if God himself had been on the earth thought it not robbery or a prey to be equal with God that is did not esteem this equality of his with God consisting in the free exercise of Divine Power to be a prey by holding it fast and refusing to let it go as Robers are want to do when they have got a prey or booty but Gr. emptied himself in making no use of the Divine Power within him to rescue himself out of the hands of the Officers sent to apprehend him and took upon him the form of a Servant in suffering himself to be apprehended bound and whipt as Servants are wont to be being made in the likeness of men that is ordinary and vulgar men who are endued with no Dâ—vine Power and being found in fashion or habit as a man that
flesh Rom. 8. 3. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fashion or shape as a man which notes humane nature or feature simply considered Nor do the two Texts alledged for the interpreting of men as noting an abject condition serve for that purpose Psal. 82. 7. where it is said ye shall dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as men is so far from noting an abject condition that it plainly notes the condition of mortality common to all and the Emphasis is that though God said verse 6. they were Gods and all the Sons of the most High in respect of their office and dignity yet they should dye as common men and fast as one of the Princes Ainsworth's note is as earthly men as Adam that is as any other mortal man So after as one of the Princes that is of the other Princes of the world See the like Judges 16. 7 11 17. which also shews us how to understand the expression Judges 16. 7 11. that Sampson said of himself that he should be weak and be as one of men where men notes not the state of abject servâ—le men debassd below other men or peculiar to some men in such a rank or estate but a state common to other men not elevated above ordinary men by an heroical Spirit and excellent strength which is apparent from the expressions verse 13. I shall be weak as one of men and verse 17. I shall be weak and be as all men or as Tremellius reads it sicut unus aliquis homo as some one man and so notes this that then he should have but the strength of one man Nor is that conceit of Grotâ—us in his note on Philip. 2. 7. any better made in the likeness of men when he was like to men to wit those first men that is without sin 2 Cor. 5. 21. which hath no example of using men for the first men and the Apostles expression like to that here Rom. 8. 3. rather insâ—nuates the contrary that he was like to sinful men when he said God sending his own Son is the likeness of sinful flesh and for sin condemned sin in the flesh Therefore in the likeness of men is to be expounded of them as men according to their humane nature 11. Likeness of men notes not a bare image or representation or resemblance as in a vision or picture but as a Child is said to be begotten in his Fathers likeness Gen. 5. 3. And so the Authour to the Hebrews ch 2. 17. saith in all things it behoved Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be made liâ—e unto his brethren that is to have the same humane nature in all parts that they have Thus it is said Rom. 9. 29. And as Esaias said before except the Lord of Sabboth had left us a seed we had been as Sodom and been made like as Gomorrah from Isa. 1. 9. where to be and to be like are the same More to the same purpose may be seen in Heinsius Aristar sac in nonnum c. 19. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well rendered made in the likeness of men but it is without Example or reason referred to an act of men as if they by their injurious usage had thus made him to be as ordinary and vulgar men who are endued with no Divine Power or he had by an act of will made himself in his sufferings as such but it was by the act of Gods Power that he was made in the likeness of men and it was when he assumed a humane Nature or to use the same Apostles words Gal. 4 4. But when the fulness of time was come God sent forth his Son made or born of a Woman made the same word which is used Philip. 2. 7. under the Law or as it is Luke 1. 35. The Holy Ghost shall come upon theâ— and the Power of the most High shall over-shadow thee And therefore it is expounded as expressing the time of his taking the form of a Servant and to be read when he was made in the likeness of men or as Dr. Pearson's Exposition hath it he took the form of a Servant by being made in the likeness of men that is as he after expresseth it when Christs body first was framed even then did he assume the form of a Servant In which expression he doth rightly make this place parallel to that of Heb. 10. 5. A body hast thou prepared me which answers to Psal. 40. 7. concerning which I shall use the words of Mr. Gataker in his Cinnus l. 2. c. 11. Junius and after him Pisâ—ator would have the Kingly Prophet to have had respect to that right of boaring the Servants ear and fastning it to his Masters post who was willing to be still a Servant mentioned Exod. 21. 6. when under the person of the Lord Christ he said Psal. 40. 7. Thou hast boared mine ears as if he had said thou hast addicted me to service and perpetual Ministry Whence Isa. c. 42. verse 1. Behold my Servant c. For which the Greeks and the Apostle following them Heb. 10. 5. but a body hast thou made up for me because to wit then he put on the form of a Servant when he assumed humane flesh and even the likeness of sinful flesh Rom. 8. 3. Philip. 2. 7. So that the Apostle shews not the identity but the coincidency of these the taking the form of a Servant being made in the likeness of men Nor can the taking the form of a Servant be referred either to the servile or mean condition he had when he conversed among men or his being made in the likeness of men to any subjection of himself consequent on his Apprehension Binding and Scourging 13. The word we translate in fashion signifies the outward habit of the body in Aristotles Categories the shape or figure of it in Geom 〈…〉 the various sc 〈…〉 uations of lines and angles in Rhetorick the various modes or manners of expressions in speech the gestures of the body the affections of the mind the accidents occurrences order of things sublâ—nary 1 Cor 7 31. Here it notes the shape or feaâ—ure of a man and that with reality of humane nature as form and likeness were also used 14. A man notes not either a man in his dejected 〈◊〉 so as that the sense should be being found in fashion or habite as a man that is in outward quality condition and acting no whiâ— differing from a common man it being the same with the likeness of men verse 7. nor as Grotius in his Note Schema is here axioma conspicuous dignity as often with the Greeks which word also the Syriak Interpreter here used And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was seen As a man as Adam that is with dominion over all the creatures the Sea Winds Bread Water For which cause that which was said of Adam in Psal. 8. is applied mystically to Christ For neither is man put any where in the New
accordingly Jesus is expressly called the Christ of God Luke 9. 20. But he was anointed as the Adversaries themselves will confesse as a man and not as God See Acts 10. 38. Whereto I answer The Title Philip. 2. 5. is given to him who being in the form of God took on him the form of a Servant being made in the likeness of men and therefore as God-man And though the name Jesus was given to him upon his conception or birth yet it follows not therefore only as a man Yea the Exposition of the Appellation as the same with Immanuel Mat. 1. 23. the Son of God Luke 1. 35. doth intimate the Title given to him as God rather than only as man It is true his anointing was as man and that it may be gathered from Acts 10. 38. yet he who was anointed had a Divine Nature and under both these is considered Philip. 2. 5. where he is propounded for an example to wit in that being in the form of God he emptied himself being made in the likeness of men He who is propounded as an example was a Saviour and anointed but yet not to be imitated in his saving and anoiâ—ting but in his obedience to his Father and condescension to us by laying aside his Glory and Majâ—sty and becoming as a Servant to his Father for us in which God was with him and he also God with us consubstantial with his Father afore with us at his Incarnation 3. Had the Apostle here spoken of an assumption of the Humane Nature he would not have said that Christ became in the likeness of men and was found in fashion as a man For if men as the Adversaries must hold when they alledge this place to prove that Christ assumed a Humane Naâ—ure and became man be here considered according to their Essence and Nature this would imply that Christ had not the Essence and Nature but only the likeness and fashion of a man and so was not a true and real man By men therefore are here meant vulgar and ordinary men for so this word is elsewhere taken in the Scriptures as Psal. 82. 6. I have said ye are Gods and all of you are Children of the most High But ye shall dye like men and fall like one of the Princes and Judges 16. 7. Then shall I be weak and be as one of men So the Hebrew Ekadh Haadam signifieth See also ver 11. of the same chapter I answer hereto that likeness agrees to substance or essence and not only to quality or condition and that in neither of the places alledged men is taken for men as abject is shewed before If this objection were of force it would prove Christ was made not a really weak man but in the likeness or fashion of weak men if men be considered not as men but as weak and abject men Philip. 2. 7 8. which it concern'd the Objector to have heeded as well as the Adversaries Notwithstanding then this Objection men and man Phil. 2. 7 8. may and must be understood of humane Essence and Nature not restrainedly as applied only to men of a vulgar ordinary low or weak condition and Christ hence proved to be Incarnate and to have both Natures Divine and Humane Other Arguments against the understanding by the form of God the condition or state of Empire which Christ had with his Father before his Incarnation are in the first part of the disputation of Josue Placeus of Saumur concerning the Arguments by which it is evinced Christ to have been before his conception disp 5th out of Philip. 2. 6. § 18. in these words yet in very deed the form of God seems not to us to be placed in commanding For we dare not affirm that God was not in that infinite time in which he lived blessed before any creature was made in the form of God But neither also dare we deny that he shall be in the form of God after the last day in which time perhaps there will be no need that he command the creatures He is no less in the form of God when he ceaseth from commanding then when he commands as a King sitting on his Throne attended by his Guard Crowned with Majesty and Glory is in the form of a King even when he commands nothing To which I answer if the form of God noted only the essence of God not the state and appearance it might as well be said of Christ when he did not rule as well as when he did when he shall not as well as when he shall that he was in the form of God But sith the term emptying himself notes a diminution in something of what he was and this is expressed â—o be the form of God in which he lessened or emptied himself and that was by taking the form of a Servant and that as a Servant to his Father to whom he was obedient it seems plainly to be intimated that his being in the form of God or as God was his commanding as God with his Father Now as the form of a Servant notes not the essence of a man but the state and appearance of a Servant though it presuppose the being of a man he taking the form of a Servant being made in the likeness of men so the form of God also is to be conceived to note not the essence of God but the state and appearance of being God as God or equal to God in his Rule though it presuppose the essence of God which he had And he might empty himself of the form of God in this sense it being only a relative condition supervenient to his essence from the respect to subjects to be ruled which might be taken or laid aside without alteration in essence As the assumption of an humane body contract with his Father Heb. 10. 9. are ascribed to the second Person in the God-head peculiarly without subtraction from or addition to his essence as God So we say that Christ is Mediatour according to both Natures so as to interceed with his Father according to his Divine Nature and this had a beginning and shall have an end and yet his Divine Essence invariable As for the similitude of a King as it is used it is not apposite to the point The King on his Throne that is guarded hath some to command Yet if he do not Rule but only be in the Gesture and wear the Habit and hold the Ensigns of a Ruler may be said to be in the Habit not in the Form of a King as he that hath the Place and Cloaths of a Servant doth not take the Form of a Servant without taking the Work of a Servant although he be in the Habit of à Servant It is added § 19. It is indeed Divine to command not to command simply but effectually to rule all things For Masters and Lords and Magistrates command also Yea to command seems not to belong to God as God but as he is Lord There is some