all is done according to the Counsel of his own Will Some thought all created things did come forth from the Creator by way of emanation as Rivers flow out of their Fountain but there is no stream floweth out of any fountain but it was before a part of that fountain while it was in it but that cannot be said of any Creature in respect of God that it was any part of God before it came out from him Others say the Creatures came out from God by way of representation as an Image in the glass from him that passeth by or looketh on it bâ—t before the world was made there was no such glass to represent God others would express it thus that the world cometh out from God as a shadow from the body but yet this will not fit the turn neither for the shadow doth not come out from the body but follows it because of the deprivation of light from the interposition of another body Others say all cometh from God as a foot-print or tract in Clay or Sand from one that passeth over it but there was nothing on which God by passing might make such an impression What ever good intention they might have by setting forth the Creation by these expressions yet you see they are not proper and accurate These expressions may have their use to raise mans understanding to contemplate the excellency and Majesty of the Creator for they all shew his incomparable Excellency and Perfection together with the vanity nothingness or smallness of the Creature if compared with him as great a bulk as it beareth in our eye They are but as a Ray from the Sun a stream from the fountain or a drop to the Ocean an Image in the Glass or a shadow to the substance or like a foot-print of a maâ— in the Clay or Sand and so are but certain signs leading up to the thing signified or Letters and Syllables out of which we may spell God As the streams lead us to the fountain the image to the man the shadow to the body or the track to the foot that made it But the Scripture leaving those comparisons sheweth us that the World came out from the Creator as the Workmanship from the Artificer the building from the Architect Heb. 11.10 Now every Artificer and builder worketh merely out of the Counsel of his own Will and herein they resemble God but onely what they do with great labour God doth with the beck of his own Will and Word Psal. 33.6 By the word of the Lord the heavens were made and all the host of them by the breath of his mouth A bare word of his immediately created all the World the Heavens and Earth and all that is in them 2. When did he make the angels For in the History of Moses there seemeth to be a great silence of it I Answer We read Gen. 1.1 that in the beginning that is when God did first set himself to create that then he created the Heaven and the Earth but we read again in the 20th Verse that in six dayes the Lord made heaven and earth and the sea and all that in them is I argue that if within that compass of time the Lord made Heaven and Earth and all things that are in them Angels are included in that number being the inhabitants of Heaven as Men and Beasts are of the Earth and Fishes of the Sea As here by things in Heaven the Apostle principally understands the Angels and by things on earth Men Therefore as things on earth were not made but after the earth so things in heaven were not created but after the heavens were created The heavens were not created till the second day nor perfected and fitted till the fourth Therefore as God did furnish the Earth with Plants and Beasts before men so did he adorn the Heaven with stars before he filled it with Angels for he first framed the House and adorned it before he brought in the inhabitants Therefore probably they were made the fourth day Is this seemeth too short a time before the fall of the Apostate Angels you must remember how soon man degenerated some think he did not sleep in innocency quoting that Psal. 49.12 Man being in honour abides not but is like the beaâ—ts that perish The word signifies a nights Lodging in an Inne shall noâ— Lodge or stay a Night others make his fall on the next day the Sabbath For at the end of the sixth day all was good very good The Angels fell from their first state as soon as they were Created so short and uncertain is all created Glory Secondly All things were created for him that is for the honour of the Son as well as for the honour of the Father and the Holy Ghost Now this is necessary to be thought of by us because there is a Justice in the case that we should return and imploy all in his service from whom we have received all even though it be with the denial of our nearest and dearest Inteâ—est He is worthy of this Glory and Honour from us and that we should trust upon him as a faithful Creator in the midst of all dangers 1. I will prove that the greâ—tâ—st Glory the Creature is capable of is to serve the Will and set forth the Praise of its Creator for every thing that attaineth not its end is vain What matter is it whether I be a Dog or a Man a Beast or an Angel if I serve not the end for which I was made and that is not the personal and particular benefit of any Creature but the glory of the Creator for God made all things for himself Prov. 16.4 whether he made Beasts or Man or Angels it was still with a respect to his own glory and service God is independent and self-sufficient of himself and for himself Self-seeking in the creature is monstrous and incongruous 'T is as absurd and unbâ—seeming to seek its own Glory as to attribute to its self it s own being Rom. 11.36 Of him and through him and to him are all things Gods glory is the end of our being and doing for being and doing are both from him and therefore for him alone Above all it concerneth man to consider this who can glorifie God not onely objectively by the impressions of God upon him and passively as God will overule all his actions to his own Glory but actively as he is the mouth of the Creation not onely to honour God himself but to give him the praise which resulteth from all his works It was well sâ—id of a Heathen si essem lusâ—inia If I were a Nightingal I would sing as a Nightingal si alauda If I were a Lark I would pere as a Lark When I am a man what should I do but know love and praise God without ceasing and glorifie my Creator Things are unprofitable or mis-placed when they do not seek or serve their end therefore for what use are we meet
he came So is Christ as God without Mother as Man without Father As God without beginning as God Man without ending of Life 2. Another Type of him was Iacobs Ladder The top of which reached Heaven and the bottom reached Earth Gen. 28.12 And the Angels of God were ascending and descending upon it This Ladder represented Christ the Son of Man upon whom the Angels of God ascend and descend Iohn 1.51 The bottom which reached the earth represented Christs humane nature and conversing with Men The top which reached Heaven his heavenly and divine nature and in both his mediaation with God for Men Ascende per hominem per venies ad Deum Christ reaches to Heaven in his divine original to Earth in his Manhood and him the Angels serve By his dwelling in our nature this commerce between Earth and Heaven is brought about The third Type is the Fiery cloudy pillar Exod. 13.21 And the Lord went before them in the day in a pillar of a cloud and by night in a pillar of Fire to give them light to go by day and night this figured Christs guidance and protection of his Church travelling through this World to his heavenly rest The cloud signified his humanity the fire his divinity There were two different substances the fire and the cloud yet but one pillar So there are two different natures in Christ his divinity shining as fire his humanity darkning as a cloud yet but one Person That pillar departed not from them all the while they travelled in the Wilderness so while the Churches pilgrimage lasteth Christ will conduct us and comfort and shelter us by his presence His Mediatory conduct ceaseth not The fourth Type is the Tabernacle wherein God dwelt symbolically as in Christ bodily There God sat on the mercy seat which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.5 so Christ Rom. 3.25 A propitiation He there dwelt between the Cherubims and did exhibit himself graciously to his people as now he doth to us by Christ. The next shall be of the Scape Goat on the day of expiation Lev. 16.10 One Goat was to be slain the other kept alive The slain Goat signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Flesh or humane nature suffering the Live Goat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Immortal Deity or as the Apostle expresseth it 2 Cor. 13.4 That Christ was to be crucified through weakness yet to live by the power of God or as we heard before 1 Pet. 3.18 Put to death in the Flesh and quickned by the Spirit Because these two things could not be shadowed by any one Beast which the Priest having killed could not make alive again and it was not fit that God should work mirâ—cles about Types therefore he appointed â—wo that in the slain Beast his death might be represented in the Live Beast his immortality The like mystery was represented also in the two birds for the cleansing of the Leper Lev. 14.6 7. Thirdly I prove it by Reasons taken from his office which may be considered in the general And so it is expressed by one Word Mediator or in particular according to the several functions of it expressed by the terms of King Priest and Prophet or with respect to the persons that are to be considered and concerned in Christs Mediation 1. His Office considered in the General so he is called Iesus the Mediator of the New Testament Heb. 12.24 It was agreeable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediator should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a middle person of the same essence with both parties and that his operative Mediation should presuppose his substantial Mediation that being God Man in the same person he should make an atonement between God and Man Sin hath made such a breach and distance between us and God that it raiseth our fears and causeth backwardness to draw nigh unto him and so hindreth our love and confidence in him How can we depend upon one so far above us and out of the reach of our commerce therefore a Mediator is necessary one that will pity us and is more near and dear to God then we are One in whom God doth condescend to man and by whom Man may be encouraged to ascend to God now who is so fit for this as Jesus Christ God manifested in our flesh The two natures met together in his person and so God is nearer to Man then he was before 〈◊〉 the pure Deity for he is come down to us in our flesh and hath assumed it into the unity of his person and man is nearer to God for our nature dwelleth with him so closely united that we may have more familiar thoughts of God and a confidence that he will look after us and concern himself in our affairs and shew us his grace and savour for surely he will not hide himself from his own flesh Isa. 58.7 This wonderfully reconcileth the heart of Man to God and maketh our thoughts of him more comfortable and doth encourage us to free access to God 2. Come we now to the particular offices by which he performeth the work of a Mediator and they all shew the necessity of both natures these offices and functions are those of Prophet Priest and King 1. Our Mediator hath a Prophetical office belonging to his Administration that he may be made Wisdom to us and therefore he must be both God and Man God that he may not onely teach us outwardly as an ordinary Messenger or Minister but inwardly putting his Law into our minds and writing it upon our hearts Heb. 8.10 and 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ ministred by us written not with Ink but with the spirit of the living God not in Tables of stone but in the fleshly Tables of the heart Men may be the instruments but Christ is the Author of this Grace and therefore he must be God To convince mens understandings of their duty and to incline their hearts to perform it requireth no less then a divine power If such an infinite vertue be necessary to cure the blindness of the body how much more to cure the natural blindness and darkness of the mind And man he must also be for the great Prophet of the Church was to be raised up among his brethren like unto Moses Deut. 18.15 Till such an one came into the World they were to hear Moses but then they were to hearken to him he that was to come was to be a Lawgiver as Moses was but of a far more absolute and perfect Law a Lawgiver that must match and overmatch Moses every way He was to be a man as Moses was in respect of our infirmities such an one as Moses was whom the Lord had known face to face but of a far more divine nature and approved to the World by Miracles Signs and Wonders as Moses was Again 't was prophesied of him that as the great Prophet of the World he should be anointed that he might
upon the first proof Surely he that created all things is supream Lord of all things or hath the right of the first-born over them Two ways is Christ said to have a right to the Creatures As God and as Mediator His Right as God is natural and perpetual his Right as Mediator is by grant and donation It is a power acquired and obtained his natural right is Antecedent to his actual susception of the office of Mediator for it comes to him by Creation He made all and it is fit that he should be soveraign and Lord of all but the other power and soverainty is granted to him as a part of his Reward and recompense for the sorrows of his Humiliation Phil. 2.9 10. Wherefore God also hath highly exalted him and given him a name above every name that at the name of Iesus every knee should bow of things in heaven and â—hings in earth and things under the earth The Apostle speaks not of this latter now but of the former his right as the onely begotten Son of God he is the first-born that is Lord of the whole Creation And good reason for by him were all things created that are in heaven and that are in Earth c. In the words the Creation of the World is ascribed to Christ Take notice 1. Of the Object of this Creation 2. Christs Efficiency about it 1. The Object of Creation is spoken Collectively and Distributively 1 Collectively By him were all things created 2 Distributively They are many ways distinguished 1. By their place Things in heaven and things in earth 2. By their Nature Things visible and invisible 3. By their Dignity and Office Thrones dominions principalities and powers Words often used in Scripture to signifie the Angels whether good or bad The good Angels Eph. 1.21 Far above all principality and power and might and dominion Epâ— 3.10 That unto principalities and powers in heavenly places might be known by the church the manifold wisdom of God Sometimes this Term is given to the bad Angels We wrestle not against flesh and blood but against principalities and powers Eph. 6.12 And Rom. 8.38 Nor angels nor principalities nor powers So that the meaning is the Angelical Creatures together with their degree and dignity as well among themselves as over the lower World of what rank and degree soever they are they are all created by him he insisteth more on them then on the other branches because some cryed up the dignity of the Angels to the lessening of the Honour and office of Christ and because they were the noblest and most powerful Creatures and if the most glorious Creatures were created by him surely all others had their being and life from him Well then there is a gradation notable in setting forth the object of the Creation Christ made not onely things in Earth but things in Heaven not onely the visible things of heaven the Sun Moon and Stars but the invisible the Angels Not the lower sort of Angels onely but the most noble and most potent Thrones Dominions Principalities and Powers 2. Christs Efficiency about them in these words they were created by him and for him 1 By him as an equal co-operating cause or co-worker with God the Father Ioh. 5.19 Whatsoever things the fâ—ther doth those doth the son likewise To bring a thing out of nothing belongeth unto God The distance of the Terms is Infinite so must the Agent be Creation is an act of Divine Power 2 They are for him They are by him as their first cause they are for him as their last end God is often represented in Scripture as first and last Isa. 41.4 I the Lord the first and the last I am â—e Isa. 44.6 I am the first and the last there is no God besides me So Isa. 48.2 I am the first I am also the last Now all this is repeated and applied to Christ Rev. 1.17 He said unto me fear not I am the first and the last I have the keyes of death and hell Rev. 2.8 These things saith the first and the last which was dead and is alive Rev. 22.13 I am alpha and omega the beginning and the end the first and the last Now these Expressions do imply his Eternal Power and Godhead He hath been before all things were made and shall be when all things in the world are ended He is the first Being from whom all things are and the last end to whom all things are to be referred He is the Efficient and final cause of all the creatures Doct. That all Creatures Angels not excepted oâ—e their very Being to Christ the Son of God our Blessed and Glorious Redeemer I shall take the method offered in the Text and shew you First That all things were created by him Secondly Why the Creation of Angels is so particularly mentioned and insisted upon Thirdly That all things were created for him First For Creation by him This is often asserted in Scripture Ioh. 1.3 All things were made by him and without him was not any thing made that was made Iohn begins his Gospel with the dignity of Christs Person and how doth he set it forth by the Creation of the World by the Eternal Word and what he saith is an answer to these questions When was the Word In the beginning where was the Word with God what was the Word He was God What did he then do All things were made by him What all without exception Yes Without him nothing was made that was made be it never so small never so great from the highest Angel to the smallest worm they had all their Being from him Two things are to be explained 1. How he made all things 2. When he made the Angels 1. How he made all things Freely and of his own will Rev. 4.11 Thou art worthy O Lord to receive honour and glory and power for thou hast created all things and for thy pleasure they are and were created They use three words to set forth the honour that is due to Christ for creating the World Glory because of his Excellencies discovered Honour which is the ascription or acknowledgement of those Excellencies and Power because the invisible things of his Godhead and power are seen by the things that are made Rom. 1.20 For in the creating of the World he exercised his Omnipotency and this they do not express their Affection but his own due desert Thou art worthy O Lord The reason they give is because he hath created all things for his own pleasure or according to his own Will not out of necessity there was no tye upon him to make them but onely he of his good pleasure thought fit to do so He might have done it in another manner or at another time or in another order There is nothing in the World that hath a necessary connexion with the Divine Essence so as if God be that must be nothing external commeth from God by necessity of Nature but
him like Princes God never made any of them universal and eternal King for he set Christ at his right hand not the Angels To sit at Gods right hand is not only to be blessed and happy in enjoying those pleasures which are there for evermore not onely to be advanced to the highest place of Dignity and Honour next to God but to be invested with a supream and universal Power above all Men and Angels Take these or any one of these and he is above the Angels though they be the most noble and excellent creatures that ever God made 3. Because Christ hath a ministry and service to do by them He makes use of them partly to exercise their obedience without which they forsake the Law of their creation and swerve from the end for which they were made Psal. 103.20 They do his commandments hearkening to the voice of his word They do whatsoever he commandeth them with all readiness and speed immaginable and therein they are an example to us Matth. 6.10 Thy will be done in earth as it is in heaven They are our fellow-servants now in the Work hereafter in the Recompence when we are admitted into one Society under one common Head and Lord Heb. 12.27 who shall for ever rejoyce in the contemplation of Gods infinite Excellencies Well then if these Excellent creatures so great in power be alwayes so ready and watchful to do the Will of God and count it their honour to assist in so glorious a work as the saving of Souls or do any other business he sendeth them about how should we that hope to be like the Angels in happiness be like them in obedience also 2. Because the Churches safety dependeth upon it We stand in need of this Ministry of Angels The service of the Angels is protection to the people of God vengeance on their Enemies 1. For protection Christ hath the heavenly host at his command and sendeth them forth for the good of his People Psal. 68.17 The chariots of the Lord are twenty thousand even thousands of Angels the Lord is among them in Sinai in the holy place Mark that thousands of Angels are his Chariots conveying him from Heaven to Earth and from Earth to Heaven and mark the Lord is among them that is God incarnate for he presently speaketh of his ascending up on high Thou hast ascended up on high and led captivity captive thou hast received gifts for men ver 18. Among them in his Holy place that is in heaven It is added as in Mount Sinai that is as at the giving of the Law they were then there and still attend on the propagation of the Gospel For more particular Cases see Heb. 1.14 Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation So Psal. 34.7 The angel of the Lord incampeth round about them that fear him and delivereth them All that obediently serve and wait on God have the promise of his protection 2. The other part of this Ministry and Service is to restrain and destroy the Devil and his Instruments The Scripture often speaks of Gods executing Judgements by the Angels Their influence doth not always personally appear yet it is great and powerful Though the Powers and Authorities on Earth and their Messengers and Forces be ofâ—en imployed against the Saints yet the Captain of our Salvation is in Heaven and all the mighty Angels are subject to him and at his disposal By this means the Prophet Elisha confirmed himself and his servant when the King of Syria sent Chariots and Horses a great host to attacque him in Dothan â— King 6.14 15. And when his servaâ—t saw it early in the morning he said Alas my master what shall we do The Prophet answered Verse 16. They that â—e with us are more than they that be against us And then Verse 17. he prayed Lord open his eyes that he may see And the Lord opened his eyes and behold the mountain was full of chariots and â—orses of fire round about Elisha These fiery Horses and Chariots were nothing else but the Angels of God Here is force against force chariots against chariots horse against horse if we could open the eye of Faith and shut that of Sense We read Acts 12.23 that an Angel smote Herod in the midst of his Pride and Persecution The Angel of the Lord smote him VSES I. Let us more deeply be possessed with the Majesty of our Redeemer He is the Creator of all things of Angels as well as Men and so more excellent than all the Men in the World whether they excel in power or holiness which the Psalmist expresseth thus fairer than the children of men Psal. 45.29 But also then the most excellent and glorious Angels he is their Creator as well as ours head of principalities and powers as well as of poor worms here upon Earth Surely the representing and apprehending of Christ in his glorious Majesty is a point of great consequence 1. Partly to give us matter for praise and admiration that we may not have mean thoughts of his Person and Office he is a most glorious Lord and King that holdeth the most powerful Creatures in subjection to himself If Christians did know and consider how much of true Religion consists in admiring and praising their Redeemer they would more busie their minds in this work 2. Partly To strengthen our Trust and to fortifie us against all fears and discouragements in our service When we think of the great Creator of Heaven and Earth and all things visible and invisible Angels Men Principalities c. Surely the brightness of all creature-glory should wax dim in our eyes Our God is able to deliver us Dan. 18. and will as he did by his Angel This was that which fortified Stephen Acts 5.55 56. He saw Iesus standing at the right hand of God It is easie for him who made all things out of nothing to help us See Psal. 121.2 My help standeth in the name of the Lord who made heaven and earth The Almighty Creator Ruler and Governour of the World what cannot he do As long as I see those glorious monuments of his power standing I will not distrust he can afford me seasonable help by his Holy Angels through the intercession of his Son who hath assumed my Nature 3. Partly To bind our duty all Creatures were made by him and for him therefore we should give up our selves to him and say with Paul Acts 27.23 His I am and him I serve His by Creation and redemption therefore every thing we have and do ought to have a respect to his glory service There is â— variety of Creatures in the World of different kinds and different excellencies In the whole and every kind there is somewhat of the glory of God and Christ set forth Now this should strike our hearts shall we onely who are the persons most obliged be a disgrace to our Lord both Creator and
Scriptures Isa. 4.2 Christ is prophesied of In that day the branch of the Lord shall be beautiful and glorious and the fruit of the earth shall be excellent and comely When he is called the Branch of the Lord his Godhead is signified when he is called the fruit of the earth his Manhood So again Isâ— 7.14 A virgin shall conceive and bear a son and thou shalt call his name Immâ—â—uel That is to say God with us which can agree to none but to hiâ— that is God and Man So that this Mystery of God Incarnate was not hid from the Church of the Old Testament for his very Name did import God with us or God in our Nature reconciling us to himself So Isa. 9.6 To us a child is born to us a son is given and the government shall be upon his shoulders and his name shall be called The wonderful Counseller the mighty God the everlasting father the prince of peace Who can interpret these speeches and Aâ—â—ributes but of one who is God-Man How could he else be a child and yet the Everlasting Father born of a Virgin and yet the Mighty God So Isa. 11.1 with the 4th Verse A rod out of the Sâ—em of Iesse and a branch out of his roots Therefore Man And verse 4. He shall smiâ—e the earth with the rod of his mouth and with the breath of his lips shall be slay the wicked Therefore God So Isa. 53.8 He shall be taken from prison and judgement therefore Man yet who shall declare his generation therefore God So Ier. 23.5 6. A branch raised unto David from his deaâ— stock therefore Man yet the Lord or Iehovah our righteousness therefore God Shall I urge that speech whereby Jesus did silence divers of the Learned Pharisees Psal. 110.1 The Lord said to my Lord sit thou on my right hand until I make thy foes thy footstool He was born in the mean Estate of humane Flesh and King Davids seed and yet Davids Lord which he could not be if he were not God himself the King of Kings and Lord of Lords Well then he was Davids Son as Man but Davids Lord as he was God And so do many of the Ancient Iewish Rabbins interpret this place So again Micah 5.2 Thou Bethlehem Sphratah Though thou â—e little among the thousands of Iudah yet out of thee shall he come forth unto me that is to be ruler in Israel whose goings forth have been from old from everlasting He is born in Bethlehem yet his goings forth are from everlasting He came out of Bethlehem and therefore Man his goings forth are from everlasting and therefore God So Zech. 12.10 I will pour out the spirit of grace and supplication and they shall look upon me whom they have pierced He is God because he giveth the spirit of grace Man because he is pierced or crucified So Zech. 13.7 Against the man my fellow A man he was but Gods companion his only begotten son and co-essential with himself and so God Secondly Come we now to the New Testament in which this mystery is more plainly and fully demonstrated There often the son of Man is plainly asserted to be also the Son of God Thomas calleth him his Lord his God Ioh. 20.28 We are told that the word was made flesh Ioh. 1.14 That God purchased the Church with his own blood Acts 20.28 which can be understood of no other but Christ by whose blood we are redeemed and who being Incarnate hath blood to shed for us But God as a pure Spirit hath not flesh and blood and bones as we have So Rom. 1.3 4. Iesus Christ was made of the seed of David according to the flesh but declared to be the son of God with power according to the spirit of holiness c. In respect of his Divine subsistence he was begotten not made in regard of his humane Nature made not begotten True Man as David was and True God as the Spirit and Divine Nature is Again Rom. 9.5 Whose are the fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever Than which nothing can be said more express as to that nature which is most apt to be questioned for surely he that is God over all cannot be said to be a mere Creature The Jews confessed him to be Man and one of their blood and Paul asserteth him to be God over all They accounted him to be accursed and Paul asserteth him to be blessed for ever They thought him inferiour to the Patriarchs of whom he descended and Paul over all so that no word is used in vain and when he saith according to the flesh he insinuateth another Nature in him to be considered by us The next place is 1 Cor. 2.8 They Crucified the Lord of Glory He was Crucified there his humane nature is acknowledged but in respect of the Divine nature he is called the Lord of Glory as in the 24th Psalm The Lord or King of Glory is Iehovah Sabaoth The Lord of Hosts Go we farther Phil. 2.6 7. Who being in the form of God thought it not robbery to be equal with Gon but made himself of no reputation and took upon him the form of a Servant and was made in the likeness of men By the form of God is meant not only the divine Majesty and Glory but also the divine essence it self for without it there can be no true divine Majesty and Glory Now this he kept hidden under his humane nature letting onely some small Rayes sometimes to shine forth in his Miracles but that which was most sensible and conspicuous in him was a true humane Nature in a low and contemptible estate Again 1 Tim. 3.16 Great is the Mystery of Godliness God manifested in our Flesh. That is the Eternal Son of God became Man and assumed the humane nature into the unity of his person Once more 1 Pet. 3.18 He was put to death in the flesh but quickned in the spirit That is dyed according to his humane nature but by his divine nature raised from the Dead 't is not meant of his soul quickned signifies not one remaining alive but made alive that power belongeth to God Secondly By Types Those that come to hand are these 1. Melchisedec Gen. 14.18 Melchisedec King of Salem brought forth bread and wine to Abraham Which Type is interpreted by the Apostle Heb. 7.2 3. First being by interpretation King of Righteousness and after that also King of peace Without Father and without Mother having neither beginning of dayes nor end of Life but made like unto the Son of God abideth a priest continually What Melchisedec was is needless to dispute The Apostle considereth him only as he is represented in the story of Moses who maketh no mention of his Father or Mother Birth or Death Certainly he was a very Man but as he standeth in Scripture there is no mention of Father or Mother beginning or end what he was or of whom
preserve and sustain all things In this verse two things are ascribed to Christ. First His precedency in point of Time or his Antiquity before all creatures And he is before all things that is he had an Eternal being before any thing that now is Created Secondly His sustaining all things by his Almighty Power and by him all things do consist All creatures owe their continuaâ—ce and preservation to him The first point is his Precedency and Pre-existence before all creatures whatsoever Doct. That Iesus Christ had a being before any of the creatures were made 1. That he had a being long before he was born of the Virgin for he was in the time of the Patriarchs as Ioh. 8.48 Before Abraham was I am to say nothing of that Godlike way speaking I am not I was but I am that which I now plead for is that he was before Abraham the words are occasioned by Christs saying that Abraham saw his day and was glad which the Jews understood not of a Prophetical but of a real vision and therefore objected the impossibility that he was not yet fifty years old and how could he see Abraham or Abraham see him Christ doth not answer to their ill interpretation but sheweth that their very objection contained no absurdity if taken in their own sense for he was not onely in the time of Abraham but long before and so affirmeth more then that objection required The Jews thought it absurd that Christ should be in the time of Abraham but Christ affirmeth more and that with a strong asseveration he was not only by the constitution of God but really existing before Abraham For the Predestination not only of Christ but of Abraham and all the Elect was before the foundation of the World If in respect of special prediction mark then what must follow then Cyrus must be in the time of Isaiah Iosiah must be in the time of Ieroboam The calling of the Gentiles must be in the time of Moses for they Prophesied of these things 2. That he had a being at the time of the creation that is also clear for it is said in the beginning was the word Iohn 1.1 that is when Christ set himself to create all things the word beginning signifies many things but chiefly the beginning of all time especially when it is put absolutely without any limitation to the matter in hand So Iohn 8.44 The Devil was a murderer from the beginning that is almost as soon as created Matth. 19.4 He that made them at the beginning made them male and female So Heb. 1.10 And Thou in the beginning hast layed the foundations of the Earth and in many other places Therefore Christ had a being when the World and all creatures were made visible and invisible So Prov. 8.22 23 24 25 26 27 28 29 30 31. The Lord pâ—ssessed me in the beginning of his way before his works of old I was set up from everlasting from the beginning or ever the Earth was When there was no depths I was brought forth when there were no fountains abounding with water Before the mountains were settled before the hills was I brought forth While as yet he had not made the Earth nor the fields nor the highest part of the dust of the World When he prepared the heavens I was there when he set a compass upon the face of the depth When he established the clouds above when he strengthned the founâ—ains of the deep When he gave to the Sea his degree that the waters should not pass his commandement when he appointed the foundation of the earth Then I was by him as one brought up with him and I was daily his delight rejoycing always before him Rejoycing in the habitable parts of his earth and my delights were with the sons of men There the wisedom of God or the eternal Word describeth the Antiquity of his person all the question is what this wisdom is that is there spoken of 1. It is not humane but divine for the wisdom there spoken of was before the World was 2. Whatever it be it is not a divine attribute but a divine person for those things which are there ascribed to wisdom cannot properly belong to an Attribute to be begotten brought forth verse 23 24. To have the affections of love verse 27. Delight verse 31. all along the expressions agree onely to a person That wisdom which inviteth sinners promises the Spirit threatens eternal destruction to those which hearken not to him commendeth not the Lawes of Moses but requireth obedience to his own Laws what can this wisdom be but a person If the intent were only to express that God is wise what strange expressions would theâ—e be to what purpose were it to give us notice that he was wise from the beginning if there were no other mistery in it 3. This person was Christ who is the wisdom of God 1 Cor. 1.24 And in whom are hid all the treasures of wisdom and knowledge Col. â— 5 Thirdly That Christ was before the World was from all eternity Micah 5.2 His goings forth are from everlasting The Prophet there speaketh of his birth at Bethlehem and his eternal Generation and distinguishes the one from the other but thou Bethlehem Ephratah though thou be little among the many thousands of Iudah yet out of thee shall come forth to me he that is to be Ruler in Israel whose goings forth have been from old from Everlasting or from the dayes of Eternity This last clause is added least any should look upon this Ruler as only man and beginâ—ing to be at his Incarnation he that was born at Bethlehem was also true God begotten of the Father from all Eternity Fourthly That Christ was God sâ—bsisting in the divine Nature I shall bring two places to prove that the first Phil. 2.6 Who being in the form of God thought it no robbery to be equal with God but empted himself and made himself of no reputation he was first in the form of God before he appeared in the form of a Servant the form of God is his divine glory and blessedness every way equal to God The form of a Servant is either his coming in the similitude of sinful flesh or his subjecting himself to the curse of the Law or his humble and mean condition while he lived among men it consists in one of these or in all three now before he submitted to this he existed in the form of God that is was cloathed with divine Majesty and in all things equal with God the Father his being and existence which he then had was truly divine The form of God is the very divine essence as cloathed with Glory and Majesty this did justly and naturally belong to him and was not usurped by him the other place is Christs prayer Iohn 17.5 And now O Father glorifie thou me with thy own self with the glory which I had with thee before the World was God is said to glorifie any
Possession both of body and soul the body is cleansed and sanctified by the spirit as well as the soul and therefore it is quickned by the Spirit Rom. 8.11 If the spirit of him that raised Iesus from the dead dwell in you he shall also quicken your mortal bodies by his spirit which dwelleth in you The Holy Ghost will not leave his Mansion or dwelling-place the dust of Believers belongs to them who were once his Temple So it is a pledge of the Resurrection Now therefore labour with your selves think often of it SERMON VII Col. 1.19 For it pleased the father that in him should all fulness dwell With Chap. 2.9 For in him dwelleth all the fulness of the Godhead bodily THese words are produced to prove that there is no defect in the Evangelical Doctrine and therefore there needeth no Addition to it from the Rudiments of men That there is no defect he proveth from the Author of it Jesus Christ who was not onely Man but God and beyond the Will of God we need not look If God will come from heaven to teach us the way thither surely his Teaching is sufficient his doctrine containeth all things necessary to salvation This is the Argument of these words For in him dwelleth all the fulness of the Godhead bodily In which words observe three things First The House In Him Secondly The Inhabitant All the fulness of the Godhead Thirdly The manner of dwelling in the Word Bodily First The House or place of Residence in Him In the Man Christ Jesus or in that Humane Nature in which he carried on the business of our Salvation As despicable and abject as it was in the eyes of men yet it was the temple and seat of the Godhead Secondly The Inhabitant The fulness of the Godhead Not a portion of God onely or his Gifts and Graces as we are made partakers of the Divine Nature 1 Pet. 1.4 but the whole Godhead Thirdly the Manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bodily The word may relate 1. To the shadows and figures of the Law and so it signifieth Essentially Substantially God dwelt in the Tabernacle Temple or Ark of the Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the figures of his Presence In Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily As his Humane Nature was the true Tabernacle or Temple in which he residâ—th Christ calls his Humane Nature a Temple Ioh. 2.19 Or else 2. With respect to the intimacy and closeness of the Union so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendred personally For body is often put for a person the two Natures were so united in him that he is one Christ. Doctrine That Iesus Christ is True God and True Man in one Person I shall prove the Point I. By Testimonies of Scripture II. By Types III. By Reasons taken from Christs Office I. By Testimonies of Scriptures I shall pass by those that speak of the reality of either nature apart and onely alledge those that speak of both together Now these do either belong to the Old Testament or the New I begin with the former the Tâ—stimonies of the old Testament because this union of the two Natures in the Person of Christ is indeed a Mystery but such as was foretold long before it came to pass and many of the places wherein it was foretold were so understood by the ancient Iews The controversie between them and Christians was not whether the Messiah were to be both God and man they agreed in that but whether this was fulfilled or might be applied to Jesus of Nazareth But the latâ—er Iews finding themselves not able to stand to the issue of that plea say that we attribute many things to Jesus of Nazareth which were not foretold of the Messiah to come as namely that he should be God-man in one person Therefore 't is necessary that this should be proved that the old Testament aboundeth with predictions of this kind Let us begin with the first Promise touching the Messiah which was made to Adam after his Fall for the restoring of Mankind Gen. 3.15 The seed of the woman should bruise the serpents Head That is to say one of her seed to be born in Time should conquer the Devil Death and Sin Now when he is called the seed of the woman 't is apparent he must be Man and made of a woman And when 't is said that he shall break the serpents head who can do this but onely God 'T is a work of Divine Omnipoâ—â—ncy for Satan hath much more power than any bare man Therefore 't is said Rom. 16.20 The God of peace shall bruise Satan under your feet shortly Come we next to the Promise made to Abraham Gen. 12.3 In thee shall all the families of the earth be blessed In thee that is in thy seed as it is often explained Gen. 22.18 In thy seed shall all the nations of the earth be blessed This seed was Christ the Messiah to come Now he was to be God-man He was to be Man for he is the seed of Abraham God because that blessedness is remission of sins or Justification For 't is said Gal. 3.8 The Scripture fore-seeing that God would justifie the heathen through faith preached before the Gospel unto Abraham saying In thee shall all nations of the earth be blessed Regeneration and the Renovation of our natures is also included in it as a part of this blessing Acts 3.25 26. Ye are children of the prophets and of the covenant which God made with our fathers saying unto Abraham in thy seed shall all the kindreds of the earth be blessed Therefore unto you first God having raised up his son Iesus sent him to bless you in turning away every one of you from his iniquities There is also Redemption from the curse of the Law and the gift of Eternal Life included in it Now all these are works proper to God alone Let us come to the Promise made to David 2 Sam. 7.12 13. I will set up thy seed after thee and I will establish the throne of thy kingdom for ever 'T is spoken in the Type of Solomon but in the Mystery of Christ who is true Man as Davids seed and true God for his Kingdom is everlasting And so David interpreteth it Psal. 45.6 Thy throne O God is for ever and ever The Kingdom of the Messiah is never to have an end And the Apostle affirmeth expresly that those words are spoken to Christ the son of God Heb. 1.7 Let me next alledge Iobs confession of Faith which was very Ancient Iob 19.25 26. I know that my Redeemer liveth and that he shall stand at the latter day upon the earth and though after my skin worms destroy this body yet in my flesh I shall see God His Redeemer was true Man as appeareth by his Title Goel and because he shall stand on the Earth and be seen by his bodily eyes True God for he calleth him so I shall see God Go we on in the