being the brightness of his glory and the express Image of his person and upholding all things by the Word of his power verse 3. by so much being more excellent or better than the Angels by how much he inherited a more excellent name than they verse 4. of whom God said that which he said not of the Angels thou art my Son this day have I begotten thee And again I will be to him a Father and he shalt be to me a Son And again when he bringeth in the first-begotten into the world he saith And let all the Angels of God worship him verse 5 6. Unto the Son or of the Son he saith thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdom thou hast loved righteousness and hated iniquity therefore God even thy God hath annointed thee with the oyl of gladness above thy follows And thou Lord in the beginnings hast laid the foundation of the Earth and the Heavens are the work of thy hands They shall perish but thou remainest they all shall wax old as doth a garment and as a vesture shalt thou sold them up and they shall be changed but thou art the same and thy years shall not fail But to which of the Angels said he at any time sit on my right hand until I make thine Enemies thy Foot-stool verse 8 9 10 11 12 13. Whence I argue He of whom all these things are said was before any creature was made begotten of the substance of the Father not made of nothing very God of the same substance with the Father by whom all things were made But of Jesus Christ all these things are said therefore c. The minor proposition is the express words of the Text but the major is denied and as a reason of the denial it is said 1. That Christ is said to be the Son the first-begotten this day begotten in respect of his Incarnation Resurrection Exaltation as before 2. That he was the brightness of his glory Ray or Beam of Gods Majesty that in Christ men might have a kind of sight of Gods Majesty that he was the express Image of his person in respect of his qualities resembling his Father the latter words interpreting the former For God did as it were imprint his person on Christ that Christ might be his Substitute upon earth to personate represenâ— and resemble the person of God to be in wisdom as God by publishing the Mysteries and secrets of God and by knowing the thoughts of men and discovering them to be in holiness as God without all stain of sin to be in power as God having dominion over all Gods Creatures over Winds Seas Devils 3. That he was brought into the world not as being before the world but being in the world was sent as the great Prophet of the Church among men or at his Resurection he was raised from the dead and brought into the world or it is to be applied to his great exaltation at the last day when he shall be brought into the world to come as it is termed Heb. 2. 5. which refers to Heb. 1. 6. and so without trajection the word again shall be read as it stands in the Greek Text and the verb of the second Aorist of bringing into be read as of the future time not as the vulgar Beza our translation of the time past and again noting another citation out of the Psalms And therefore Mr. Mede in his opusâ—ula Latina in answer to Ludovicus de Dieu would have our English version corrected thus And when he bringeth again the first-begotten into the world or shall bring c. For what things are from thence cited out of the Book of Psalms to the end of the Chapter concerning the adoration of Angels the Scepter of the rectitude of God the changing the World the treading of enemies under his feet all if we believe the Apostle are to be referred to the second coming of Christ. To which agree Cameron resp ad quaest in Heb. 1. 6. Heinsius exercit sac l. 16. c. 1. Dr. Homes Resur revealed l. 3. c. 2. c. 4. That he inherited or possessed a more excellent Name than the Angels by grant from his Father being appointed Heir of all things not by vertue of his generation before the world but because of his office by reason of which the Angels were to worship him as Peter did Christ as man Luke 5. 8. and all the Disciples Luke 24. 52. 5. That he was God by Office and not by Nature as it appears in that God is said to be his God he to be annointed by God with the oyl of gladness and others his fellows ver 8 9. 6. Grotius would have ver 2. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom But if it be to be read by whom it is meant of the new world not of the Heavens and Earth or Ages or Times of this world And v. 10 11 12. are but accommodated to him in respect of his dissolving the world and duration of his Kingdom not in respect of the Eternity of his person or operation in the first Creation 7. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated upholding is to be translated ruling with the word that is at the command of his Father mannaging all things as personating his Father and following his command Gr 〈…〉 in his Annotation on the place saith thus The manuscripts in which those Grammatical spirits are distinguished have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his the Fathers not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own as we read it and so reads Cyril in his 8th against Julian The sense is Christ governs all things by the Word of his Fathers Power that is Command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often to govern and which Chrysostom here adds with some easiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appears to be put for command Luke 5. 5. and Heb. 11. 3. So also 1 Kings 1. 27. more to the same purpose hath Heinsius Exercit. sacr l. 16. c. 1. and Dr. Hammond in his annot on Heb. 1. 3. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things fero to bear and rego to rule and from the latter of them it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ordinary word for a Prince Agreeably to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes the rendering of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Numb 11. 14. Deut. 1. 9. may accordingly signifie to Rule to Govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Administer as a Commander or Governour or Procurator of a Province and so 't is here taken to denote the Regal Power of Christ to which he is advanced by his Resurrection 8. That verse 13. is spoken of Christ as man exalted to sit on Gods â—ighâ—-hand SECT 12. The Argument from Heb. 1. 2 3 4 5 6 8 9 10 11 12 13. is vindicated from Exceptions TO the first I
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
of the Apostles Propositions consist with the sense they give for then St. John should have said thus In the beginning the Word was with God and after he had been with God he came down from Heaven and was the Word that is preached the Gospel and then he was a God as being endued with divine Power and Empire to cast out Devils and to do great works as Moses did whereas the first thing he sets down in the being of Christ in the beginning and then his being with God and his being God and the making of all things by him which can be applied in this order to no beginning but that of the Creation and therefore in the beginning must be understood of the first Creation of all things and not of the publishing the Gospel as they would have it 3. This consideration also overthrows their sense of the words was with God of his being taken up into Heaven that so he might talk with God and be indeed his Word For if it were meant of his taking up into Heaven in a humane body as 2 Cor. 12. 2. is said of Paul then it should have been put first whereas it is the second and fourth Proposition John 1. 1 2. and being repeated v. 2. and then it following verse 3. all things were made by him and without him not one thing was made that was made it plainly shews that the meaning is that he was with God in the work of Creation of the Heaven and Earth so as that all things were made by him as the Son of God or God with the Father As for the words verse 18. of his being in the bosom of his Father they do not shew his receiving instructions from God as a Messenger taken up into Heaven that he might be sent down again to deliver his Message perfectly and amply but the love and intimacy and nearness to his Father in that he was his only begotten Son and therefore was perfectly acquainted with him and his mind And it seems to me that the Evangelist alluded John 1. 1 2 18. to the passages which are Prov. 8. 29 30. When he gave to the Sea his decree that the waters should not passe his commandement when he appointed the foundations of the Earth then I was by him as one brought up with him Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Foster Child Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nursed as a Child in the bosom and I was daily his delight rejoycing alwaies before him which is the opinion of Grotius annot ad Jâ— 1. 1. Prov. 8. 27. and many others and shews that the being in the bosom was not as a Servant to be imployed but as a Son in whom he delighted as is said Matth. 3. 17. and 17. 5. As for that which hath been immagined concerning the meaning of the words The Word was with God John 1. 1 2. as if it were thus He was known to God though unknown to men till he was manifested by John as it is partly false sith he was known to Mary his Mother Zecharias Elizabeth Simeon Anna Joseph to the Wise men of the East as the Son of God King of the Jews a horn of Salvation out of the house of David the Lord the rising from on high the light of the Gentiles the glory of the people Israel the Lords Christ as may be perceived by reading Luke 1. and 2. ch Mat. 1. and 2. so is it frivolous as being without any example of such use of the expressions and contrary to the use of the phrase which still notes presence of being or subsistâ—nce or cohabâ—â—ation as Mat. 13. 55 56. Mark 6. 3. and 9. 19. Luke 9. 41. 1 Cor. 16. 6. c. and signifies Joh. 1. 1 2. his being with God in the beginning of the Creation as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee Joh. 17. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 8. 30. which the Chaldee Paraphrast reads at his side and Exod. 20. 19. Let not the Lord speak with us by the Word which is before the Lord and the Wisdom of Solomon as it is stiled ch 9. 9. saith thus And wisdom was with thee which knoweth thy works and was presenâ— when thou madest the world where the translators in the margin not unfitly place Prov. 8. 22. Joh. 1. 1 2 3 10. as parallel Texts to shew the presence and co-operation of the Word in the making of the World which shew the Jews had some â—nkling of the Words subsistence at the Creation though the writing be Apocryphal nor doth his being with the Father John 1. 1 2. signifie objective presence but essential As for the device of Christs being taken up into heaven in his humane body as it is a late invention so it is improbable sith no certain time or other circumstance is expressed in the Evangelists in which it should be which in so remarkable a thing it 's not likely would have been omitted any more than in Paul's narration of himself 2 Cor. 12. 2. if such an ascention had been nor is the reason given that he should be taken up to Heaven that he might talk with God and receive the most certain and absolute knowledge of the Kingdom of Heaven which he was to propose to men probable sith another reason is given of his knowledge John 3. 34. For he whom God hath sent speaketh the words of God For God giveth not the Spirit by measure to him nor is he any where said to go from the Earth and to return thither and when Christ speaks of his going to Heaven he saith Luke 24. 26. Ought not Christ to suffer these things and to enter into his glory Which intimates his going to Heaven to have followed his sufferings and Heb. 9. 12. the Authour of that Epistle saith By his own blood he entred in once into the holy place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be read once or for once or at once it notes but one time entring into heaven with his blood as his offering was but once Heb. 10. 10. and not often as the High-Priest Aaronical did As for what is alledged that John 6. 38 46 51 62. Christ affirmeth that he came down from Heaven and had seen God and that he was the living bread which came down from Heaven whereof whosoever did eat should live for ever so the bread which he would give was his flesh which he would give for the life of the world And afterwards asketh the Jews what if they should see the Son of man ascending up where he was before namely before he began to preach the Gospel as he himself intimateth John 8. 42. Where he saith if God were your Father you would love me for I went out from God and came for neither came I of my self but he sent me And John 16. 28. Where he saith I came out from the Father and came into the world Again or rather on the contrary I leave the world and go to the Father which
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
of death And so among the Civilians haeres Heir signifies dominus Lord Justinian Instit. l. 2. tit 19. de haeâ—â—d qualit diffe § ult And thus may it fitly be a title of Christ inâ—arnate in respect of his power over his Church the key of the house of David is laid upon him But it is possible it may peculiarly refer to his Resurrection in which he was the first-born from the dead verse 18. the first which from the grave was raised and exalted to Heaven and being so risen all Power was given unto him in Heaven and in Earth 3. That Thrones and Dominions Principalities and Powers thâ—ngs Visible and Invisible in Heaven and Earth all things may be meant of Jews and Gentiles These several titles here rehearsed saith Dr. Hammond Annot. on Col. 1. 16. may possibly be no more but the expressions of several degrees of dignity among men So Thrones may denote Kings or Monarchs and Princes Dominions or Lordships may be the Reguli the honours whether of Dukes or Earls next under Princes Principalities the praefects of Provinces and Cities and Powers inferiour Magistrates and if so then may they be here set down to denote all sorts and conditions of men in the Gentile world by the chief dignities among them here on Earth And Annot. on Col. 1. 20. And in the like phrase verse 16. All things that are in the Heavens and on the Earth shall signifie no more than what is in other places expressed by the world as 2 Cor. 5. 19. The creation the whole creation or all creatures the whole world of creation or the whole world without restriction which signifie all the Gentile world in opposition to the Jewish enclosure not all the creatures absolutely but all men of all Nations 4. That verse 16. is to be understood of the new Creation mentioned 2 Cor. 5. 17. Ephes. 2. 10 13. and 3. 9. and 4. 24. Jam. 1. 18. The things which go before saith Grotius Annot. ad Col. 1. 16. shew these things meant of Christ which is the name of a man more rightly is were created here interpreted were ordained goâ— a certain new state Angels to Men Men among themselves were reconciled under Christ Others that Angels were reformed as being brought to a new state of acknowledging the Lord Jesus Christ as their Lord and acting at his beck as being Gods instrument for the bringing of that reformation to pass and therefore it is said they were all created in him and by him as the mediate cause 5. That Christ is said to be before all things is meant of the new Creation and that in respect of Dignity not of Time 6. That in him all the new Creation consists or are reformed SECT 10. The proof of Christs God-head from Col. 1. 12 13 14 15 16 17. is vindicated from exceptions 1. I Reply It is true that in respect of other resemblances than of his Father's person according to his Dâ—vine Nature Christ might be termed the Image of the invisible God yet in this place he is not said to be the Image of the Invisible God in respect of his Office as declaring his Counsel or representing his Power and holy Qualities by his Conversation and Works but as Adam's Son is said to be begotten in his own likeness after his image Gen. 5. 3. may be proved by these Reasons 1. Because his being the Image of God is anâ—ecedent to the Creation verse 16. therefore he was the Image of the invisible God before it and consequently in respect of his Divine Nature 2. What Christ was to his Church is expressed after ver 18 19 20. therefore v. 15. 16 17. what he was and did in respect of his Divine Nature it being not to be conceived that he would repeat that ver 18 19 20. which he had said before ver 15 16 17. 3. An Embassadour though he represents his Princes Counsels yet is not said to be his Image an Image being a resemblance of a Person not of his Counsels 4. It is not said that Christ was the Image of the invisible God to us but is the Image of the invisible God absolutely and simply even then when he was not on earth to declare Gods will and therefore shews what he is in himself throughout all Generations Noâ— is it of any force which is urged that because he is said to be the Image of the invisible God therefore he must be a visible Image Foâ— man that was made after the Image of the invisible God and is renewed after his Image as Ephes. 4. 24. Col. 3 10. is not after Gods Image in respect of any visible Resemblance but in respect of Wisdom Holiness and Righteousness of Truth which are invisible qualities 2. If the reading which Isidor Pelusiota insists on Epist. l. 3 Epist. 31. be right that it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first bringer forth of every creature not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born of every creature which may seem probable because it is said verse 16. For by him were all things created and so it should note not passively his birth but actively his causality in which he is said to be the beginning of the Creation of God Rev. 3. 14. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principâ—um or the beginning notes not termination of time or initiation but signifies â—fficiency as when we say from the Latins the principle of a thing as Col. 1. 18. the word is used of which more may be seen in Sixtinâ—s Amama Antibarb Biblic l. 3. the answer were easie that though he be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he is not in the rank of creatures which the Arians did object from this place But however Erasmus like it yet Beza rejects it for reasons set down by him Annot. ad Col. 1. 15. which though they be not all allowed by Heinsius Exercit. sacr l. 12. c. 1. yet the reading not agreeing with most Copies nor necessary that answer is not to be insisted on That other sense which Beza and others embrace he is said to be the first-born of every creature that is he that was born before any creature conceiving in answer to the Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be as well applied to the Fathers generation as the Mothers bearing and so it be all one as the begotten before all thâ— creatures would pass for current if there were an example of so using the word as including the preposition governing the Genitive Case and referring to the Fathers act of generation In which methinks there should not be much difficulty sith James 1. 18. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render hath begotten and is the act of the Father of lights verse 17. and so notes the Fathers act of generation usually and most properly signifies the act of the Mother bringing forth who is said therefore to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 2. 5. when she is great with Child
to come though the same word be not used in both places For which reasons I conceive it better to make a transposition in the word again and to expound the words thus Again he saith when he did bring his first-begotten into the world using again as he did verse 5. to express another citation Nevertheless were Mr. Medes reading yielded it must shew a former bringing into the vvorld and so a being of Christ afore his coming into the world and consequently his being the Son of God begotten before the world began 4. It is true Christ had a more excellent name by grant as appointed Heir of all things yet was not the Son of God because Heir of all things but Heir of all things because his Son by whom he made the worlds v. 1. 2. which is the reason also given Col. 〈◊〉 15 16. as the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because shews It is true the Angels were to worship Christ because of his office and his exaltation yet not barely because of his office and exaltation but also because of his generation as the Son of God and the union of his two Natures in one Person by reason of which he was worshipped afore his Resurrection Mat. 2. 11. in his minority 5. Jesus Christ is not termed God in respect of his office but nature as being the Son of God the Creatour by whom he made the worlds ver 2. and in respect of his generation God the Father is said to be his God and he God of God as in the Nicene Creed And being made a man was anointed and other men were his fellows or Partakers with him though not in the same measure as he who had the Spirit without measure Job 3â— 34. 6. Grotius his change is without any warrant of Copy or Example and therefore is too bold an alteration to be allowed nor had the Apostles assertion of Christ that for him he made the worlds been so full to his purpose to set out Christs Excellency as to say that by him he made the worlds Besides sith Col. 1. 16. it is said by him were all things created and for him and that made the reason of his being the first-born of every creature ver 15. it is in like manner to be conceived Heb. 1. 2. that 〈◊〉 appointed his Son Heir of all things because by him he made the worlds By the worlds is not meant the future world or blessed immortality not the making them the renewing of them But the worlds signifie either the frame of Heaven and Earth at first Creation or the times and generations of men and their making the creating at the beginning of time or the forming and continuing of them in their successions The former sense of making Heaven and Earth and their Inhabitants as it is confirmed by the parallel place Col. 1. 16. so it is put out of doubt by the words of the same Authour Heb. 11. 3. By Faith we understand that the worlds the word used Heb. 1. 2. were framed by the Word of God so that things which are seen were not made of things appearing which doth evidently refer to Gen. 1. 1 2. and Heb. 9. 26. the end of the worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to the foundation of the world and in conformity to this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 9. 32. is as much as from the beginning of the world nor can it be meant of a future world sith the word of making notes a thing already done and to say he made that which was not yet in being or which was not yet made had been to say that he made that which he did not make and to say he made by him the worlds if he were not then existent had been to say he made the worlds by a not being Nor can it be shewed that making that it have various senses is put for revealing or that said to be made which is only made known Heb. 1. 10 11 12. are a testimony cited concerning Christ as verse 8. the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto or of the Son shew as v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith of the Angels and the copulative conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 10. shews it to be a distinct testimony from the former and the words cited together shew all meant of Christ Ifs the latter part of them belong to Christ it follows that also the former belongs to him for it belongs to the same person and power which dissolves or changeth the Heavens to lay the foundation of them Nor is there an instance produced either Mat. 12. 17 18 19 20 21. or Acts 2. 17 18 19 20 21. in which words are cited whereof part only belong to the matter for which they are cited although Mat. 12. 19. alone had fitted the occasion Nor are there or any where else words cited as spoken part of one person part of another as they would have them who use this evasion Nor are the words Heb. 1. 10 11 12. cited only to prove ver 4. that Christ was made so much better thaâ— the Angels as he hath inherited a more excellent Name than they But to prove that by him God made the worlds verse 2. Nor can there be good sense in making the first part verse 10. to be directed to God and the other ver 11 12. of Christ when it is the same Lord who is spoken to ver 10 11 12. Nor can that which is spoken of an eternal duration à parte antè on the part before as well as à parte post the part after be applied only to the duration of his Kingdom which is only eternal à parte post on the part after and which is also to be resigned to the Father 1 Cor. 15. 24. 7. Grotius is still too bold to put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his meaning the Fathers Word or Power instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own meâ—ning the Son without any extant Copies named by him and clean against the Apostles scope to set out Christs Excellency Now to Rule at his Fathers command had noted his obedience and subserviency not his excellency For so do all holy Angels and good Magistrates they rule at Gods command Nor is the expression suitable to his sense If he had meant as Grotius conceives the sense he should have said ruling all things at the command of his Fathers authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power and not have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Word which notes the means of effecting as Heb. 11. 3. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his Word as the rule of administration or as it is Luke 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at thy command Besides Heb. 11. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Word of God notes not a command to the Son to do it but the powerful word to the world by which it was made Gen. 1. And the all
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should be rendred a God not God or the God 5. That by all things made by him is not meant the Heaven and Earth at the first creation but the things or persons belonging to the new creation by Iesus Christ expressed in these places 2 Cor. 5. 17 18 19. Ephes. 2. 10. Ephes. 3. 9. 6. That when it is said the world was made by him the meaning is the Church was reformed by him or life eternal was revealed by him called Heb. 2. 5. the world to come 7. That his life was the light of men by his preaching or that in him was life upon his Resurrection and that this life was the light of men by saving them and raising them up from the dead 8. That it should not be read Iohn 1. 14. he was made flesh but the Word was flesh that is a man of humane weakness after he was a man and so not meant of his humane nature at his incarnation but his after condition in his life 9. That as Isaack is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 17. by reason of his being Abraham's Heir and extraordinary birth not because he was the only begotten of the substance of Abraham So Iesus Christ is termed the only begotten of the Father not from his peculiar generation of the substance of the Father before the Heaven and Earth were made but so other peculiarities 1. Because he was by peculiar operation of the Holy Ghost generated in the Virgins womb which is the reason of this title of the Son of God given to Christ by the Angel himself Luke 1. 35. 2. Because of his special sanctification and mission which is the reason given by Christ himself Iohn 10. 36. 3. Because of his resurrection from the dead which is the reason given by St. Paul Acts 13. 33. and therefore termed the first begotten from or of the dead Col. 1. 18. Rev. 1. 5. 4. Because of his singular exaltation and office which is agreeable to what is said Psal. 89. 27. and whereby he is termed the first born among many brethren Rom. 8. 29. and by reason of his calling to the office of chief-Priest-hood that is applied to him Heb. 5. 5. which is written Psal. 2. 7. Thou art my Son this day have I begotten thee 10. That he was before Iohn Baptist not in him but in power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mightier or stronger than him which is the word used concerning the same speech in the other three Evangelists Matth. 3 11. Mark 1. 7. Luke 3. 16. SECT 5. The sense of John 1. 1 2 3 4 5 9 10 14 15 18. given by the Adversaries is refelled I Reply 1. That Irenaeus lib. 3. Adv. Heresies c. 11. and others near the Apostles time say that the scope of the Evangelist Iohn in writing this Gospel was to oppose the Heresies of the Gnosticks Ebion Cerinthus Marcion Valentinus and such others as whether from Platonick Philosophy or other fancies corrupted the doctrine of the God-head made Christ a meer man contrary to which St. Iohn asserts his divinity in the beginning and thence got the name of the Divine and his Gospel to be that part of Scripture which doth most plainly deliver Theology or speech of God and thereby as also in relating many Acts and Sermons of Christ omitted by other Evangelists which makes a supplement to their Histories 2. That the series of the Apostles words the expressions compared with Gen. 1. 1 2 3 4 5. of in the beginning was the word with God all things were made by him the life was the light of men the light shineth in darkness and the darkness comprehended it not are so correspondent to each other that none but will say that at least St. John did allude to Moses his description of the first creation and that he did use Moses his expressions and therefore meant the same thing hath been conceived not only by Christians but also by Aâ—relius the Platonist as Eusebius in his book of Evangelical preparation lib. 11. c. 19. relates nor is it to be slightly passed over which John Cameron observes in his answers to questions on the Epistle to the Hebrews ch 1. v. 2. concerning Gods manner of delivering mysteries in the Old Testament that it was to be but dusky as in the twi-light until the Messias his time who should fully discover the things of God as the Sun when it is risen doth things before obscured and that the Apostle knew Christs creating the world in the beginning even from Gen. 1. For wherefore saith he I beseech you should Moses which no where else is done in the whole Scripture so often bring in God speaking let this and that be made and after it was made For certainly God then used no speech as when he spake to the Prophets It is but a cold answer that Moses did so write that it might be signified after a humane manner that God made all things by his beck For who doubts of that or doth not indeed know that to make the frame of the world God used no tools or engines Besides if that were the intent why is not also else-where God brought in using like speech when he did some great work or miracle I do no whit doubt but John had an eye on that place when he termed Christ the Word as if he had said that Christ was pointed out by those expressions He said and it was made although obscurely indeed as befitted those times even as also obscurely mention is made of the Holy Spirit in the same chapter when Moses said and the Spirit of God moved upon the waters For indeed at first view he seems to speak of some wind and so the Chaldee Paraphrast expounded that place But because no reason can be given whence that wind should arise or fit cause why it should move upon the waters men might be inclined to conjecture that Moses in that place had respect to another thing In the same manner plainly sith no reason of so diligent and heedful an observation fit enough can be given that God spake of each thing severally Let it be made and it was made there must be some mystery couched under those expressions When therefore in the New Testament we are taught that all things were made by Christ let the Jews either open and explain to us that Mystery or let them not shew themselves stiff in this matter I confess indeed that without the light of the Gospel we should be hesitant here with the Jews but sith Christ is called the Word and said to be he by whom God made all things no man hath any more cause of doubting left but that Moses would intimate it by that diligent observation which the words of the Psalmist Psal. 33. 6. 9. By the word of the Lord were the Heavens made and all the host of them by the breath of his mouth He spake and it was done besides those wordâ— Psal. 136.
without him do not note alwaies an instrument even Rom. 11. 36. It is said all things are of him and by him and for him who is the Lord to whom glory belongs for ever but shews the order and co-operation of the Father and the Word in the Creation As for the passage 2 Cor. 5. 17. it is granted to be meant of the new state of things by Christs reconciling the world to God verse 18. but it is not like the words Iohn 1. 3 10. where all things are said to be made not made new by him and old things past away and all things are said to be made by him in the beginning Whereas the making all things new by reconciling the World to God was by Christs being made sin for them ver 21. by his death and therefore not in the beginning of his preaching the Gospel and therefore cannot be meant of the same creation Ephes. 2. 10. The Ephesians are said to be created in Christ Iesus unto good works not by Christ Jesus but to be Gods Work The words Ephes. 3. 9. may be more rightly understood of the first Creation in which Christ was co-worker which the words from the beginning of the world seem to intimate however they are not like Iohn 1. 3. in expressions and therefore evince not that they are to be both understood of the same thing 6. The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can signifie no other than either the frame of Heaven and Earth or the Inhabitants in it as Iohn 17. 5 17. Iohn 1. 9 29. and 3. 16. and many more places and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 can have no other signification than was made by him at the first creation For the World was made by him afore he was in it and it knew him not it being put as an aggravation of their perverseness that the world that was made by him knew him not which can be verified of no time but the first creation which is confirmed by the two next verses For verse 9. Coming into the World is meant of appearing among men whether by birth or other manifestation and therefore the world must signifie verse 9. the Earth or Men and so verse 10. which is apparent in that when it is said the world knew him not it must be expounded men knew him not and the words following he came unto his own and his own received him not verse 11. must be understood of men whether his own be meant of men simply or men that he had special relation to as Country men or Kinsmen And for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate was made as here put it never signifies any other thing than was or was made or was begotten not revealing preaching or renewing Nor does the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World signifie being put without any further addition or expression heaven or immortality or eternal life The place Rom. 4. 13. that Abraham should be heir of the World if meant of his own natural posterity inheriting is to be conceived meant of the Promised Land if of Christ of the Empire of the world as Psal. 2. 8. is foretold if of his seed by Faith to be co-heirs with Christ Rom. 8. 17. if as it is most likely from the connexion with the 11th and 12th verse of the world of Believers Jews and Gentiles of whom he is Father still it is meant of mens persons not their meer state and condition Heb. 10. 5. the coming into the world is coming among men and that to offer himself in Sacrifice and the preparing of his body is not making it immortal but fitting it for death as verse 10 12. do plainly shew Neither of the places Heb. 2. 5. or 6. 5. have the word translated World John 1. 10. in the one the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desart in the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and notes the course of time place or generation future neither the state it self of eternal life which is distinct from the world to come Luke 18. 30. and cannot be meant of the world made by Christ John 1. 10. which is not future but was existent when Christ was in it For the same reasons by the world made by Christ cannot be meant the Church reformed by him For if by the world be elsewhere meant the Church of the Elect or world of Believers reconciled to God as is conceived to be meant Iohn 6. 51. 2 Cor. 5. 19. c. yet here it cannot be meant because it is said the world knew him not received him not even that world which was made by him but the Church of the Elect or Believers reconciled to God knew him and received him Nor doth any where the word was made put as here signifie was renewed enlightned reformed nor if it were so used could it be here sith the world knew him not nor received him which is said to be made by him And to say that the meaning is the world was made by him that is the world was so far as concerned his action as much as in him lay enlightned renewed reformed though not in the event so as to note Christs study and endeavour not the effect is without all example sith the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth note being and effect of the thing not intention or action of the agent and so the Church of Elect would be no more made by him than others and it would be clean contrary to the Apostles intention to shew the event of his being in the world that notwithstanding the world was made by him yet they were so averse from him as not to know him and so perverse as not to receive him understanding Synecdochically the greater part as 2 Pet. 2. 5. and elsewhere the world is put for the multitude or greatest part distinct from them that received him verse 12 13. 7. The life which is said was in the Word was in him in the beginning not restored to him at his Resurrection and it is said was in him not as John 11. 25. and 14. 6. he was the life causally and relatively to others but in him that is in himself and so notes what he had in respect of his Essence and natural Being not by his Office or communicated Power in that respect And when it is said the life was the light of men it is not said the life shall be the light of men but was so in the beginning Nor is it said it was the light of men as dead or fallen but of men simply as men and so cannot be understood of the light infused by regeneration or restored by raising from the dead but communicated by Creation and notes the natural light of reason and understanding wherewith Christ inlightens every man which cometh into the World verse 9. of which more may be seen in my Book of The true old Light exalted Serm. 1. on Joh. 1. 9. Nor is it to the
28. is more likely to be from verse 23. Unless ye believe that I am from above ye shall know that I am from above in which verses the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shews it to be an object of Faith which requires something to be known and believed besides his Being which was obvious to their senses But ver 58. the particle is not nor any thing required of them but there 's a plain and direct assertion of his Being without any other supplement Nor is there any difficulty in expounding I am by I was the present tense being like manner used for the time past John 6. 24. and 14. 9. and 15. 27. and as Grotius well observes there is the like expression in the Greek Psal. 90. 2. Before the Mountains were brought forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art that is thou wast noting time past continued and therefore by the Syriack Interpreter and Noâ—â—us his Paraphrase rightly it is rendered John 8. 58. Before Abraham was born I was Nor is it unlikely that he used this expression in the sense in which it is said by God Isa. 43. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am he to which John 13. 19. is consonant The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is neither Joh. 17. 5. nor Revel 13. 8. and that neither are understood of Gods Decreâ— is shewed in the next Section Vide Plac. disp 11. § 21. c. SECT 8. Christs being before the World was is proved from John 17. 5. TO these passages in the Gospel of St. John for confirmation of the same thing I shall adde the words of Christ in his prayer to his Father John 17. 5. And now O Father glorifie thou me with thine own self with the glory which I had before the world was with thee which words do evince that Christ had glory with his Father before the world was which is the description of Eternity Psal. 90. 2. Prov. 8. 23 25. whence it follows that before the world was Christ had a Being in glory with his Father which could be no other than his Divine Nature as he was Son of God and therefore is to be acknowledged to be begotten of the substance of the Father before the world was To this it is answered that the glory here is not Divine Majesty but glory of immortality and honour to him as man such glory as was given to him verse 24. and which he saith he had given to his Disciples ver 22. as it is said 2 Tim. 1. 9. that God had saved them and called them with an holy calling not according to their works but according to his own purpose and grace which was given them in Christ Jesus before the world began to wit in Gods predestination And in the same respect the Apostle saith 2 Cor. 5. 1. We have a building of God an house not made with hands eternal in the Heavens Heb. 10. 34. That they had in Heaven a better and enduring substance in the sense in which Christ is said to be fore-ordained before the foundation of the world 1 Pet. 1. 20. to be the Lamb sâ—ain from the beginning of the world So Believers are said to have everlasting life John 3. 36. 5. 24. 1 John 5. 12 13. not in possession but predestination To which I reply that it is somewhat difficult to explain what the glory is with which Christ prayes his Father to glorifie him and how he would have him glorifie him by reason of the various meanings of the term glory and waies of Gods glorifying The Petition implies it was such glory as he had before the world was now had not This may be best understood by considering how he had it with the Father before the world was Two waies are conceived one by actual possession the other by predestination or fore-ordaining For the former and against the latter are these Reasons 1. From the tense which I had in the preterimperfect tense which if meant of having in purpose only it should be which I have with thee sith Gods purpose or fore-appointment was still the same 2. Which reason is strengthened from the time now glorifie me which intimates he had it not then but he was then glorified in purpose 3. Before the World was which shews when he had it and how he would have it again but he doth not petition to have it again only in purpose but in actual possession 4. He desires that he may have that glory with his Father 's own self which he had with him Now with his Father 's own self in the one part must be meant of his Presence and that in Heaven as when it is said 1 John 2. 1. We have an Advocate with the Father that is in his presence in Heaven therefore also in the other part with thee cannot be meant in thy Purpose but in thy Presence in Heaven 5. Christ had the glory with his Father before the world was in a peculiar manner such â—s none of the Elect have with such love before the foundation of the world as was singular verse 24. But if it were no more than in purpose had by him it was no otherwise then all the Elect had it before the world was therefore he had it in actual possession with peculiar imbracing and delight as John 1. 18. and 3. 35. Prov. 8. 30. 6. There is no place of Scripture wherein such an expression of our having as here is meant of having only by Gods purpose for the future in predestination The giving John 17. 24. is not to be understood of an intention for the future but a present actual collation The giving 2 Tim. 1. 9. of grace is not meant of Gods purpose but donation according to his purpose which donation was by grant or promise as it is expressed Tit. 1. 2. where and 2 Tim. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not well rendered before the world began but before the times of ages noting the times of the ages following the creation and should be so rendered Rom. 16. 25. as the parallel places Ephes. 3. 9. Col. 1. 26. do shew and so the giving of the grace 2 Tim. 1. 9. is most likely meant of the Promise made Gen. 3. 15. as Dr. Twisse conceives Vindic. grat l. 1. part 1. sect 4. digress 2. c. 5. However though the grace of God might be said to be given in Gods purpose yet not Christ be said to have had glory in Gods purpose because giving notes only the act of the donor but having the act of the possessour 2 Cor. 5. 1. the having a building not made with hands cannot be meant of having in Gods purpose for it is consequent on the dissolving of the earthly house of this Tabernacle to which having in Gods purpose is antecedent and therefore notes actual possession the present tense being put for the future as Grotius rightly notes Heb. 10. 34. The having cannot be meant of having in God's purpose it being
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
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
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
at his Incarnation but only imbodâ—ed or cloathed with flesh which is inconsistent with that which is said in the same place 〈◊〉 emptied himself being made in the likeness of men so that he was the second Adam or second Man or Son of man the man Christ Jesus And how those expressions of Christs coming down from Heaven John 3. 13 31. John 6. 38. where he was before ver 62. coming forth from the Father and coming into the world John 16. 28. may be understood without a boâ—ily descenâ— afore his publick Preaching or pre-existence and descent of the soul of the Messiah from Heaven into an earthly body is shewed before Sect. 14. FINIS ERRATA PAge 6. line 14. read said p. 11. l. 5. r. Câ—zicenus p. 14. l. 5. r. eqâ—ivalence p. 17. l. 5. 1. of I. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 19 l. 1. dele which p. 17. l. ult r. being p 19. l. 16. r. Amâ—tius p. 29. l. â—3 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 32. l. 2. r. Christ l. 20. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 34. l. 6. r. is the being p. 35. l. ulâ— r. imagined p. 36. l. 17. 1. subsistence p. 39. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 66. 1. 26. r. asser p 88. l. 26. r. â—lassibus 〈◊〉 122. l. 1. r. without p. 148. l. 21. dele or Psal. 148. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 43. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes priority of duration Isa. 46. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 15 16. is spoken of a Servant cohabiting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 22. 9. 1 Sam. 22. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. Annot. ad Rom. 16. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est longissimo tempore ut 2 Tim. 1. 9. Athanasius Bazil Nazianzen Epiphanius Chrysostom Hilary Augustin c. John 5. 19. 30. Acts 22. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 13. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sustenancâ— So Eze 〈…〉 26. 11. The Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oâ—rs thy strong Garrisons Wisd. 16. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substantia tua Grot. natura mannae Junius sâ—â—stantia man a te creaâ—â— Sic mâ—lim acâ—iperâ— quà m referre ad naturam Dei R 〈…〉 th 1. 1 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hope 〈◊〉 10. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—eâ— 23. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 junius in consiliò meo Ezek. 19 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her hope Job 22. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 43. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. hom 12. in Jo. 1. 14. Annot on Job 24. 14. As sometimes in Scripture language sets not out the similitude but the thing it self Hos. 4. 4. and 5. 10. John 1. 14. Rom. 15. 16. The Offering of the Gentiles is sa d to be accepted being sanctified by the Holy Ghost Job 22. 28. Additions to Esther ch 14. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Numb 30. 8. Exod. 8. 12. 2 Mac. 12. 25. Prov. 16. 30. Epiphan panar l. 1. tom 1. impress 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petav. istud diserte significat Grot. in Rom. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic idem est quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solent enim istâ— particulae permisceri ut 1 Cor. 12. 8. ubi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habetur Ephes 3. 3. alibi in 1. Cor. 12. 8. Idem â—iâ— valet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in sequentibus Vide Danielis Heinsij Arist sac in Non. c. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ob 13. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—sa 51. 23. Job 13. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Job 19. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 137. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezâ—k 5. a. 12. Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 28. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 51. 7. Vide Gatakeri Cinnum l. 2. c. 10. p. 288 c. Vide Gataker ad Antonin l. 9. Sect. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. ch 2. ver 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem valent