The Mystery of the Gospel Vindicated and Socinianism Examined, Commentary on text · Chapter 11
CHAP. XI.
Of the Worke of Creation assigned to Jesus Christ. &c. The confirmation of his Eternall Deity from thence.
THe Scriptures, which assigne the Creating of all things to Iesus §. 1.Christ, they propose as the next Testimony of his Deity, whereunto they desire to give in their Exceptions. To these they annexe them, wherein it is affirmed, that he brought the people of Israel out of Egypt, and that he was with them in the Wildernesse, with one particular out of Isaiah, compared with the account given of it in the Gospell, about the Prophets seeing the glory of Christ. Of those which are of the first sort, they instance in Ioh. 1. 3. & 10. Col. 1. 16. Heb. 1. 2. & 10, 11, 12. verses.
The first, and second of these, I have already vindicated in the §. 2.consideration of them, as they lay in their conjuncture with them going before in v. 1. (2.) Proceed we therefore to the third, which is Col. 1. 16. For by him were all things created, that are in heaven, and that are in earth, visible, and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers; all things were created by him, and for him. And he is before all things, and by him all things consist.
That these words are spoken of Jesus Christ, is acknowledged. §. 3.The verses foregoing prevent all Question thereof. He hath translated us into the Kingdome of his deare Son, in whom we have redemption through his blood, even the forgivenesse of sinnes: who is the Image of the invisible God, the first borne of every creature: for by him were all things &c.
2. In what sence Christ is the Image of the invisible God, even §. 4.the expresse Image of his Fathers Person, shall be afterwards declared. The other part of the description of him belongs to that which we have in hand. He is foreign The first borne of every Creature: that is, before them all; above them all; heir of them all: and so none of them. It is not said, He is foreign, first created, but foreign, the first borne; now the terme first in the Scripture, respects either what followes, and so denotes an order in the things spoken of, He that is the first being one of them, as Adam was the first man: or it respects things going before, in which sence it denyes all order or series of things in the same kind. So God is said to be the first, Isa. 41. 4. because before him there is none, Isa. 43. 11. And in this sence is Christ the first borne; so the first borne, as to be the only begotten sonne of God, Ioh. 1. 14. This the Apostle proves, and gives an account of, in the following verses; for the clearing of his intendment wherein, a few things may be premised.
1. Though he speaks of him who is Mediatour, and describes §. 5.him, yet he speaks not of him as Mediatour; for that he enters upon v. 18. And He is the head of the body the Church. &c.
2. That the things, whose Creation are here assigned unto Jesus §. 6.Christ, are evidently contradistinguished to the things of the Church, or new Creation, which are mentioned v. 18. Here he is said to …e the first borne of every Creature, there the first borne from the dead. Here to make all things; there to be the head of the body the Church.
3. The Creation of all things, simply, and absolutely, is most emphatically expressed. 1. In Generall; by him all things were created. 2. A distribution is made of those all things, into all things that are in heaven, and that are in earth; which is the common expression of all things that were made at the beginning: Exod. 20. 11. Act. 4. 24. 3. A description is given of the things so created, according to two Adjuncts, which divide all Creatures whatever, whether they are visible, or invisible. 4. An Annumeration is in particular made of one sort, of things invisible, which being of greatest Eminency and Dignity, might seeme, if any, to be exempted from the state and condition of being created by Jesus Christ; whether they be thrones, &c. 5. This distribution and Annumeration being closed, the Generall assumption is againe repeated, as having received confirmation from what was said before: all things were created by him: of what sort soever, whether expressed in the Annumeration foregoing, or no; All things were created by him: and this is amplified by the end of their creation; they were created for him, foreign: as it is said of the Father, Rom. 11. 36. which Revel. 4. 11. is said to be, for his will and pleasure. 6. For a farther description of him, v. 17. his preexistence before all things, and his providence in supporting them, and continuing that being to them, which he gave them by creation, is asserted. And He is before all things, and by him all things exist.
Let us consider then what is excepted hereunto, by them with §. 8.whom we have to do. Thus they,
What dost thou answer to this place?Quid ad tertium?
Besides this, that this Testimony speakes of Praeter id, quod & hoc testimonium loquatur de Christo, tanquam mediâ & secundâ causâ, verbum creata sunt, non solum de vetere, verum etiam de nova creatione in Scriptura usurpari constat: cujus rei exempla habes Ephes. 2. 10, 15. Jacob. 1. 18. Praeterea, ea verba, omnia in coelis, & in terra, non usurpari pro omnibusChrist, as of the mediate and second cause, it is manifest, the words [were created] are used in the Scripture, not only concerning the old, but also the new creation; of which you have example Ephes. 2. 10, 15. Iames 1. 18. Moreover, that these words All things in Heaven and in Earth, are not used for all things altogether, appeareth not only from the words subjoyned a little after v. 20. where the Apostle saith, that by him are all things reconciled in Heaven and in earth, but prorsus, apparet non solum ex verbis paulo inferius subjectis, v. 20. ubi Ap…stolus ait, qued per eum reconciliata sint omnia in caelis & in terra, verum etiam ex iis ipsis verbis, in quibus Apostolus non ait, coelum & terram creata esse, verum e… omnia quae in …aelis & in terra sunt.also from those words themselves, wherein the Apostle said not, that the Heavens and the Earth were created, but all things that were in Heaven and in Earth.
But how dost thou understand that Testimony?
On that manner, wherein all things that are in Heaven and in Earth were reformed by Christ, after God raised him from the dead; Quî vero istud testimonium intelligis?and by him translated into another state & condition, and this whereas God gave Christ to be Ad eum modum, quo per Christum omnia, quae sunt in coelis & in terra postquam eum Deus a mortuis excitavit, reformata sunt, & in alium statum & conditionem translata; id vero cum Deus & Angelis & hominibus Christum caput dederit, qui antea tantum Deum solum pro dom…no agnoverunt.head to Angells and men, who before acknowledged God only for their Lord.
What there is either in their Exceptions, or Exposition, of weight to take of this evident Testimony, shall briefely be considered.
The first exception of the kind of causality, which is here ascribed to Christ, hath already been considered and removed, §. 10.by manifesting the very same kind of Expression, about the same things, to be used concerning God the Father. 2. Though the word, Creation, be used concerning the New Creation, yet it is in places where it is evidently and distinctly spoken of, in opposition to the former state, wherein they were, who were so created. But here, as was above demonstrated, the old creation is spoken of, in direct distinction from the new, which the Apostle describes, and expresses in other termes (v. 20.) If that may be called the New Creation, which layes a foundation of it, as the death of Christ doth of Regeneration. And unlesse it be in that cause, the worke of the New Creation is not spoken of at all in this place. 3. Where Christ is said to reconcile all things to himselfe that are in Heaven and earth, he speakes plainely, and evidently of another worke, distinct from that which he had, described in these verses; and where as Reconciliation supposes a past Enmity, the All things mentioned in the 20. verse, can be none, but those which were sometime at Enmity with God. Now none but men, that ever had any enmity against God, or were at enmity with him, were ever reconciled to God, It is then men in Heaven and Earth, to whose reconciliation in their severall Generations, the efficacy of the blood of Christ did extend, that is there Intended. 4. Not Heaven and Earth are named, but all things in them, as being most immediately expressive of the Apostles purpose, who naming all things in generall, chose to instance in Angells and men: as also insisting on the expression, which is used concerning the Creation of all things in sundry places, as hath been shewed; though he mentions not all the words in them used.
For the Exposition they give of these words, it is most ridiculous, §. 11.For 1. The Apostle doth not speake of Christ, as he is exalted after his Resurrection, but describes him in his divine nature and being. 2. To translate out of one condition into another, is not to create the thing so translated, though another new thing it may. When a man is made a magistrate, we doe not say he is made a man, but he is made a Magistrate. 3. The new Creation which they here affirme to be spoken of, is by no meanes to be accommodated unto Angells; In both the places mentioned by themselves, and in all places where it is spoken of, it is expressive of a change from bad to good, from evill actions, to Grace, and is the same with Regeneration, or Conversion, which cannot be ascribed to Angells, who never sinned, nor Ea quae in caelis sunt personae (quae subjectae sunt Christo) sunt Angeli, ii{que} tam boni quam mali: quae in coelis sunt, & personae non sunt, omnia illa continent quaecun{que} extra Angelos vel sunt, veletiam esse possunt. Smal. de Divin. Christi cap. 16. de Regno Christi super Angelos.which cannot be ascribed to Angells, who never sinned, nor lost their first habitation. 4. The Dominion of Christ over Angells and men is no where called a new creation; nor is there any colour or pretence why it should be so expressed. 5. The New Creation is in Jesus Christ, 2 Cor. 5. 17. but to be in Christ, is to be implanted into him by the Holy Spirit by believing, which by no meanes can be accommodated to Angells. 6. If only the Dominion of Christ be intended, then wherereas Christs Dominion is according to our Adversarys (Sm…. de Divin. Christi. cap. 16.) extended over all Creatures, Men, Angells, Divells, and all other things in the world, then Men, Angells, Divells, and all things are new Creatures. 7. Socinus saies that by Principalities, and Powers, Divells are intended: and what advancement may they be supposed to have obtained by the new Creation? The Divells were Created, that is, delivered. There is no end of the …olly and absurditys of this interpretation: I shall spend no more words about it. Our Argument from this place stands firme and unshaken.
Grotius abides by his Friends in the Interpretation of this place, wresting it to the new Creature, and the Dominion of §. 12.Christ over all; against all the reasons formerly insisted on, and with no other Argument then what he was from the Socinians supplyed withall. His words on the place are. It is certaine, that Certum est, per verbum creata omnia. Sed quae praecedunt, ostendunt hic de Christo agi, quod hominis nomen est, quomodo etiam Chrysostomus hunc accepit locum. Sed ille intelligit mundum creatum propter Christum, sensu non malo: sed propter id quod praecessit, rectius est foreign hic interpretatari, ordinata sunt, novum quendam siatum sunt consecuta.all things were created by the word. But those things that goe before shew that Christ is here treated of, which is the name of a man. As Chrysostome also understood this place: but he would have it, that the world was made for Christ, in a sence not corrupt: but on the account of that which went before, foreign is better interpreted, were ordained, or obtained a certaine new state. So He, in almost the very words of Socinus. But
1. In what sence all things were created by the Word, and what Grotius intends by the Word, I shall speake elsewhere. 2. Is Christ the name of a man only? Or of him who is only a man? Or is he a man only as he is Christ? If he would have spoken out to this, we might have had some light into his meaning, in many other places of his Annotations. The Apostle tels us that Christ is over all, God blessed for ever, Rom. 9. 5. And that Jesus Christ was declared to be the Son of God by the Resurrection from the dead, Ro. 1. 3. If Christ denote the Person of our Mediatour, Christ is God, and what is spoken of Christ, is spoken of him who is God. But this is that which is aimed at; The Word, or Wisdome of God, beares eminent favour towards that man Jesus Christ: but that he was any more then a man, (that is, the Union of the natures of God and man in one person) is denyed. 3. The words before are so spoken of Christ, as that they call him the Sonne of God, and the Image of the invisible God, and the first borne of the Creation: which though He was, who was a man, yet he was not, as he was a man. 4. All the Arguments we have insisted on, and farther shall insist on (by Gods assistance) to prove the Deity of Christ, with all the Texts of Scripture wherein it is plainely affirmed, do evince the vanity of this exception, Christ is the name of a man, therefore the things spoken of him are not proper and peculiar to God. 5. Into Chrysost…mes Exposition of this place I shall not at present enquire, though I am not without reason to think he is wronged: but that the word here, [created,] may not, cannot be rendred ordained, or placed in a new state and condition, I have before sufficiently evinced; neither doth Grotius adde any thing to evince his interpretation of the place, or to remove what is objected against it.
1. He tells us, that of that sence of the word foreign, he hath spoken §. 13.in his prolegomena. And urges Ephes. 2. 10, 13. 3. 9. 4. 24. to prove the sence proposed. It is confessed, that God doth sometimes expresse the exceeding greatnesse of his power, and efficacy of his Grace, in the Regeneration of a sinner, and enabling him to live to God, by the word create; whence such a person is sometimes called the new creature, according to the many promises of the Old Testament, of creating a new heart in the Elect, whom He would take into Covenant with himselfe. A truth which wraps that in its bowels, whereunto Grotius was no Friend. But that this New Creation can be accommodated to the things here spoken of, is such a sigment, as so Learned a man might have been ashamed of. The constant use of the Word in the new Testament, is that which is proper, and that which in this place we insist on; as Rom. 1. 25. 1 Tim. 4. 3. Revel. 4. 11. (2.) Ephes. 2. 10. speakes of the new creature in the sence declared, which is not illustrated by v. 13. which is quite of another import. Chap. 4. 24. is to the same purpose. Chap. 3. 9. The Creation… of all things, simply, and absolutely, is ascribed to God; which to wrest to a new Creation there is no Reason, but what arises from opposition to Jesus Christ, because it is ascribed also to him.
The latter part of the verse he thus illustrates, or rather obscures; §. 14.foreign: intellige omnia quae ad novam creationem pertinent. How causelesly, how without ground, how contrary to the words, and scope of the place, hath been shewed; foreign: propter ipsum, ut ipse omnibus praeesset, Rev. 5. 13. Heb. 2. 8. This is to go forward in an ill way. What one instance can he give of this sence of the expression opened? The words as hath been shewed are used of God the Father, Rom. 11. 36. and are expressive of absolute soveraignty, as Rev. 4. 11. (2.) The Texts cited by him to exemplify the sence of this place, (for they are not instanced in to explaine the phrase, which is not used in them) do quite evert his whole Glosse. In both places the Dominion of Christ is asserted over the whole Creation; and particularly in Revel. 5. 13. things in Heaven, Earth, under the Earth, and in the Sea, are recounted. I desire to know whether all these are made new Creatures, or no? If not; it is not the Dominion of Christ over them, that is here spoken of; for he speaks only of them that He Created.
Of the 17. v. he gives the same exposition; foreign foreign, ut ait Apocal. 1. 8. foreign, intellige ut jam §. 15.diximus. Not contented to pervert this place, he drawes another into society with it; wherein he is more highly engaged then our Catechists, who confesse that place to be spoken of the Eternity of God. foreign: & haec vox de veteri creatione ad novam traducitur; vid. 2 Pet. 3. 5. Prove it by any one instance; or if that may not be done, begge no more in a matter of this importance. In Peter it is used of the existence of all things by the power of God, in, and upon their Creation; and so also here, but spoken with reference to Jesus Christ, who is God over all blessed for ever. And so much for the vindication of this Testimony.
Heb. 1. 2. is nextly mentioned: By whom also he made the worlds.§. 16.
That these words are spoken of Christ, is not denyed. They are too expresse to beare any exception on that account. That God is said to make the World by Christ, doth not at all prejudice what we intend from this place. God could no way make the World by Christ, but as he was his own Eternall Wisdome, which exempts him from the condition of a creature. Besides, as it is said, that God made the World by him, denoting the subordination of the Sonne to the Father, and his being his Wisdome, as He is described Prov. 8. So also the Word is said to make the World, as a principall efficient cause himselfe, Ioh: 1. 3. and Heb. 1. 10. The word here used is foreign. That foreign is of various Acceptations in the New Testament, is known. A duration of time, an Age, Eternity, are sometimes expressed thereby. The World, the beginning of it, or its Creation as Ioh. 9. 3…. In this place it signifies not Time simply, and solely, but the things created in the beginning of time, and in all times: and so expresly the word is used, Heb. 11. 2. the framing foreign, is the creation of the World, which by faith we come to know. The Worlds, that is, the World, and all in it, was made by Christ.
Let us now heare our Catechists.§. 17.
How doest thou answer to this Testimony?Quî respondes adquartum testimonium?
On this manner, that it is here openly written, not that Christ made, but that God by Eo pacto, quod hic palam Scriptum sit, non, Christum fecisse, sed, Deum per Christum fecisse secula. Vocem vero secula non solum praesentia & praeterita, verum etiam futura significare posse, in confesso est. Hic vero de futuris agi id demonstrat, quod idem Autor affirmet, per eum, quem haeredem universorum constituerit Deus, etiam secula esse condita. Nam Jesus Nazarenus non prius constitutus haeres universorum fuit, quam eum Deus a mortuis excitavit. Quod hinc patet, quod tum demum om nis potestas in Caelo & in terra cidem data a Deo Patre fuerit, …ujus potestatis donatione, & non alia re, ista universorum haereditas eontinetur.Christ made the worlds. It is also confessed, that the word secula, may signify not only the Ages past, and present, but also to come. But that here it signifies things future is demonstrated from hence, that the same Author affirmeth, that by him whom God appointed Heire of al things, he made the worlds. For Jesus of Nazareth was not made Heire of all things before he raised him from the dead: which appeares from hence, because then all power in Heaven and in earth was given him of God the Father, in which grant of power, and not in any other thing, that inheritance of all things is conteined.
For the first exception, it hath been sufficiently spoken to already: and if nothing else but the pre…xistere of Christ unto the whole creation be hence proved, yet the cause of our Adversaryes is by it destroyed for ever. This exception might do some service to the Arians, to Socinians it will do none at all. 2. The word secula signifyes not things future any where. This is gratis dictum, and cannot be proved by any instance. The world to come may do so, but the world simply doth not. That it doth not so signify in this place, is evident from these considerations. 1. These words, by whom he made the world, are given as a Reason, why God made him Heire of all things: even because by him he made all things: which is no reason at all, if you understand only Heavenly things by the worlds here: which also removes the last exception of our Catechists, that Christ was appointed Heire of all things, antecedently to his making of the worlds; which is most false; this being given as a reason of that; his making of the world, of his being made heire of all things. Besides, this answer, that Christ made not the world untill his Resurrection, is directly opposite to that formerly given by them to Col. 1. 16. where they would have him to be said to make all things, because of the Reconciliation he made by his death. v. 20. 2. The same word or expression in the same Epistle is used for the world, in its Creation, as was before observed, chap. 11. 2. which makes it evident, that the Apostle in both places intends the same. 3. foreign is no where used absolutely for the world to come: which being spoken of in this Epistle is once called foreign, Chap. 2. 5. and foreign, Chap. 6. 5. but no where absolutely foreign, or foreign. 4. The world to come, is no where said to be made; nor is this expression used of it. It is said Chap. 2. to be put into subjection to Christ, not to be made by him, and Chap. 6. The powers of it are mentioned, not its Creation. 5. That is said to be made by Christ, which he upholds with the word of his power; but this is said simply to be all things; he upholdeth all things by the word of his power, v. 3. 6. This plainely Answers the former expressions insisted on: He made the world, He made all things, &c. So that this Text also lies as a two edged sword, at the very heart of the Socinian cause.
Grotius seeing that this Interpretation could not be made §. 18.good, yet being no way willing to grant, that making of the world is ascribed to Christ, relieves his Friends, with one evasion more then they were aware of. It is that foreign, by whom is, put for foreign, for whom, or for whose sake. And foreign is to be rendred by the preterpluperfectiense, he had made: and so the sence, is God made the world for Christ, which Answereth an old saying of the Hebrewes; That the world was made for the Messiah.
But what will not great …its give a colour to? Grotius is not able to give me one instance in the whole new Testament, §. 19.where foreign is taken for foreign and if it should be so any where, himselfe would confesse, that it must have some cogent circumstance to enforce that construction, as all places must have where we goe off from the propriety of the word. 2. If foreign be put for foreign must be put for foreign, as in the opinion of Beza it is once in the place quoted by Grotiu…; and so signify the finall cause, as he makes foreign to do. Now the Holy Ghost doth expressly distinguish between these two, in this businesse of making the World: Rom. 11. 36. foreign. So that doubtlesse in the same matter, one of these is not put for the other. 3. Why must foreign be condiderat, and what example can be given of so rendring that Aoristus? If men may say what they please, without taking care to give the least probability to what they say, these things may passe. 4. If the Apostle must be supposed to allude to any opinion, or saying of the Jewes, it is much more probable that he alluded in the word foreign foreign, which he uses, to the threefold world they mention in their Liturgy: the lower, middle, and higher world, or soules of the blessed. Or the foure fold mentioned by Rab. Alschech. Me…i…s prosperabitur vocabulum est quod quatuor mundos complectitur: qui sunt mundus inferior, mundus Angelorum, mundus sphaerarum, & mundus supremus, &c. but of this enough.
Though this last Testimony be sufficient to confound all Gainesayers, & to stop the mouths of men of common ingenuity, yet it is evident, that our Catechists are more perplexed with that which followes in the same chapter, which therefore they insist longer upon, then on any one single Testimony besides; with what successe comes now to be considered.
The words are Heb. 1. 10, 11, 12. And thou Lord in the beginning hast layd the foundation of the Earth, and the Heavens are the workes of §. 20.thy hands. They shall perish, but thou remainest: and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed; but thou ar… the same, and thy yeares shall not faile. That these words of the Bsalmist are spoken concerning Christ, we have the Testimony of the Apostle, applying them to him, wherein we are to acqui…sce. The thing also is cleare in its selfe, for they are added in his discourse of the deliverance of the Church, which worke is peculiar to the Sonne of God; and where that is mentioned, it is he who eminently is intended. Now very many of the Arguments, where with the De…ty of Christ is confirmed, are wrapped up in these words. 1. His name Jehovah is asserted. And thou Lord, for of him the Psal… speakes though he report not that word. 2. His Eternity & preexistence to his incarnation. Thou Lord in the beginning; that is, before the world was made. 3. His Omnipotence, & divine power in the creation of all things: thou hast laid the foundation of the Earth, & the Heavens are the worke of thy hands. 4. His immutability; thou art the same, and thy yeares faile not. as Mal. 3. 6. 5. His Soveraignty and Dominion over all; as a vesture shall thou sold them up, and they shall be changed Let us now see what darkenesse they are able to poure forth upon this Sunne, shining in its strength.§. 21.
What dost thou answer to this Testimony?Ad quintum quid respondes?
To this Testimony I answer, that it is not to be understood of Christ but of God. But because this Ad id Testimonium id respondeo, quod non de Christ…, verum de Deo accipiendum sit. Quia vero idem Scriptor illud ad Fi…ium Dei referat, expendendum est, Sermonem in Testimonio non de…una re sed de duabus potissimum habert expresse: una est Cali & terrae creatio; altera rerum crea…um abolitio. Quod …ro is …utor … ad Christum non … perspicum est, … pi…e, p…stantism … … monsirare sibi proposuer … …am, ajiam a seibso habeato ve…meam qua haereditavis, & qua praestantior Angelis effectus sit, ut e ver. 4. cuiv is planum est: cujus generis prastantia cum creatio Caeli & terr… non sit, nec esse possit, apparet manifeste, non in eum finem testimonium ab eo Scriptore allatum, ut Christum creasse Caelum & terram probaret. Cum igitur prior ad Christum referri nequeat, apparet, posteriorem tantum ad eum referendum esse, id vero propterea, quod Deus Caelum & terram per eum aboliturus sit, tum cum judicium extremum per ipsum est executurus. Quo quidem tantopere praestantia Christi prae Angelis conspicua futura est, ut ipsi Angeli sint …ei…ea. ipsa in re ministraturi. Quae posterior oratio, cum sine verbis superioribus, in quibus fit caeli terrae{que} mentio, intelligi n…nwriter refers it to the Son of God, it is to be considered, that the discourse in this Testimony is expressly about, not one, but two things chiefely: the one is the Creation of Heaven and Earth; the other the abolishing of Created things. Now that that Authour doth not referre the first unto Christ, is hence evident, because in that Chapter He proposeth to himselfe to demonstrate the excellency of Christ above the Angells, not that which he hath of himselfe, but that which he had by Inheritance, and whereby he is made better then the Angells, as is plaine to any one v. 4. of which kind of excellence seeing that the Creation of Heaven and Earth is not, nor can be, it appeareth manifestly, that this Testimony is not urged by this writer to prove that Christ Created Heaven and Earth. Seeing therefore the first part cannot be referred to Christ, it appeareth, that the latter only is to be referred to him: and that because by him God will abolish Heaven and Earth, when by him he shall execute the Last Judgement: whereby the excellency of Christ above Angells shall be so conspicuous, that the Angells themselves shall in that very thing serve him. And seeing this last speech could not be understood without those former words, wherein mention is made of Heaven and Earth, being joyned to them by this word they, therefore the Author had a necessity to make mention of them also. For if other holy writers do after that manner cite the Testimonies of Scripture, compelled by no necessity, duplicate page duplicate page much more was this man to do it being compelled potuerit, cum sit cum iis per vocem ipsi conjuncta, & eadem illa verba priora idem autor cōmemorare necesse habuit. Nam si alii scriptores sacri ad eum modum citant Testimonia Scripturae, nulla adacti necessitate, multo magis huic necessitate compulso, id faciendum fuit.thereunto.
But where have the divine writers done this?
Amongst many other Testimonies take Mat. 12. 18, 19, 20, 21. where it is most manifest, that only v. 19. belongeth to the purpose of the Evangelist, when he would prove, why Christ forbid, that he should be made known. So Act. 7. 17, 18, 19, 20, 21. where also v. Ʋbi vero Scriptores Sacri id fecerunt?17, 18. only doe make to the Apostles purpose, which is to prove, that the Holy Ghost was Inter alia multa testimonia, habes Mat. 12. v. 18, 19, 20, 21. ubi nimis apertum est versiculum 19. tantum ad propositum Evangelistae Matthaei pertinere, cum id voluerit probare, cur Christus, ne palam fieret, interdiceret. De…de, Act. 2. 17, 18, 19, 20, 21. Ʋbi etiam tantum v. 17, & 18. ad propositum Petr… Apostoli faciunt, quod quidem est, ut Spiritum Sanctum esse effusum Spiritum Sanctum esse effusum supra discipulos doceat: & ibidem v. 25, 26, 27, 28. Ʋbi palam est, versum tantum 27. adpropositum facere, quandoquidem id approbet Apostolus, Christum a morte detineri fuisse impossibile. Deni{que} in hoc ipso capite, v. 9. ubi verba hac, dilexisti Justitiam & odio habuisti iniquitatem, apparet nihilpertinere …drem quam prob… Apostolus, quae est, Christum praestantiorem factum Angelis.poured forth on the Disciples. And there also v. 25, 26, 27, 28. where v. 27. only is to the purpose: the Apostle proving only, that it was impossible that Christ should be detained of death. Lastly, in this very Chap. v. 9. where these words, thou hast loved Righteousnesse and hated iniquity, are used; it is evident, that they belong not to the thing which the Apostle proveth; which is, that Christ was made more excellent then the Angels.
That in all this discourse there is not any thing considerable, but the horrible boldnesse of these men in corrupting and perverting §. 22.the word of God, will easily to the plainest capacity be demonstrated; for which end, I offer the ensuing Animadversions.
1. To say these things are not spoken of Christ, because they are spoken of God, is a shameles begging of the thing in question; §. 23.we prove Christ to be God, because these things are spoken of him, that are proper to God only.
2. It is one thing in generall that is spoken of, namely the Deity of Christ, which is proved by one Testimony from Psal. §. 24.102. concerning one Property of Christ, viz. his Almighty Power, manifested in the making all things, and disposing of them in his soveraigne will, himselfe abiding unchangeable.
3. It is shamelesse impudence in these Gentlemen to take upon §. 25.them to say, that this part of the Apostles Testimony, which he produceth, is to his purpose, that not; as if they were wiser then the Holy Ghost, and knew Pauls designe better then himselfe.
4. The foundation of their whole Evasion is most false, §. 26.viz. that all the proofes of the excellency of Christ, above Angells, insisted on by the Apostle, belong peculiarly to what he is said to receive by Inheritance. The designe of the Apostle is, to prove the Excellency of Christ, in himselfe, and then in comparison of Angels; and therefore before the mention of what he received by Inheritance, he affirmes directly, that by him God made the worlds. And to this end it is most evident, that this Testimony, that he Created Heaven and Earth, is most directly subservient.
5. Christ also hath his divine nature by inheritance, that is, §. 27.He was Eternally begotten of the Essence of his Father, and is thence by right of Inheritance his Sonne, as the Apostle proves from Psal. 2. 5.
6. Our Catechists speake not according to their own §. 28.Principles, when they make a difference between what Christ had from himselfe, and what he …d from Inheritance: For they suppose he had nothing but by Divin… grant, and voluntary concession, which they make the Inheritance here spoken of. Nor according to ours, who say not, that the Sonne, as the Sonne, is a seipso, or hath any thing a seipso; and so know not what they say.
7. There is not then the least colour, or pretence, of denying §. 29.this first part of the Testimony to belong to Christ. The whole is spoken of, to the same purpose, to the same person, belongs to the same matter in generall; and that first expression is, if not only, yet mainely, and chiefely effectuall to confirme the intendment of the Apostle; proving directly, that Christ is better, and more excellent then the Angels, in that he is Jehovah, that made Heaven and Earth; they are but his Creatures: As God often compares himselfe with others. In the Psalmist the words respect chiefely the making of Heaven and Earth, and these words are applyed to our Saviour. That the two workes of making and abolishing the world, should be assigned distinctly unto two Persons, there is no pretence to affirme. This boldnesse indeed is intollerable.
8. To abolish the world is no lesse a worke of Almighty Power, then to make it: nor can it be done by any but him §. 30.that made it; and this confessedly is ascribed to Christ. And both alike belong to the asserting of the excellency of God above all creatures, which is here aymed to be done.
9. The Reason given why the first words, which are nothing to the purpose, are cited with the latter, is a miserable begging of the §. 31.thing in question; Yea the first words are chiefely and eminently to the Apostles purpose, as hath been shewed. We dare not say only, for the Holy Ghost knew better then we, what was to his purpose, though our Catechists be wiser in their own conceits then He. Neither is there any Reason imaginable, why the Apostle should rehearse more words here out of the Psalme, then were directly to the businesse he had in hand; seeing how many Testimonies he cites, and some of them very briefely, leaving them to be supplyed from the places whence they are taken.
10. That others of the holy Writers doe urge Testimonies §. 32.not to their purpose, or beyond what they need, is false in it selfe, and a bold imputation of weaknesse to the Penmen of the Holy Ghost. The instances hereof given by our Adversaries, are not at all to to the purpose, which they are persuing. For
1. In no one of them is there a Testimony cited, whereof one part should concerne one Person, and another another, as is here pretended: and without farther processe this is sufficient to evince this evasion of impertinency: for nothing will amount to the interpretation they enforce on this place, but the producing of some place of the New Testament, where a Testimony is cited out of the Old, speaking throughout of the same Person, whereof the one part belongs to him, and the other not: although that, which they say doth not belong to him, be most proper for the confirmation of what is affirmed of him, and what the whole is brought in proofe of.
2. There is not any of the places instanced in by them, wherein the whole of the words is not directly to the purpose in hand, although some of them are more immediately suited to the occasion on which the whole Testimony is produced; as it were easy to manifest by the consideration of the severall places.
3. These words, thou hast loved Righteousnesse, and hated Iniquity, are not mentioned to prove immediately the Excellency of Christ above Angels, but his administration of his Kingdome, on which account he is so Excellent, among others; and thereunto they are most proper.
And this is the issue of their Attempt against this Testimony, §. 33.which being thus briefely vindicated, is sufficient alone of it selfe to consume with its brightnes al the oposition, which from the darkenesse of Hell or Men, is made against the Deity of Christ.
And yet we have one more to consider, before this text be dismissed. Grotius is nibling at this Testimony also. His §. 34.words are: Againe, that which is spoken of God he applyes to the Messiah: Rursum, quod de Deo dictum fuerat Messiae aptat: qui… constabat inter Haebraeos, & mundum hune Messiae causae conditum, (unde foreign recte intelligi putem, causa fuisti cur fundaretur; & opus manuum tuarum, id est propter to factum: foreign Haebraeis & Chaldeis etiam propter significat) & fore, ut no… mundus melior{que} condatur per ipsum.because it was confessed among the Hebrewes, that this world was created for the Messiahs sake, (whence I should think that foreign is rightly to be understood, thou wast the cause why it was founded; and the workes of thy hands, that is, it was made for thee) and that a new and better world should be made by him. So he.
This is not the first time we have met with this conceite. And I wish that it had sufficed this Learned man to have framed his old Testament-Annotations, to Rabinicall Traditions, that the New might have escaped. But jacta est alea. I say then, that the Apostle doth not apply that to one Person, which was spoken of another; but asserts the words in the Psalme to be spoken of him, concerning whom he treates; and thence proves his Excellency, which is the businesse he hath in hand. It is not to adorne Christ with Titles, which were not due to him, (which to doe were Robbery) but to prove by Testimonies that were given of him, that he is no lesse then he affirmed him to be, even God blessed for ever. 2. Let any man in his right wits consider this Interpretation, and try whether he can perswade himselfe to receive it: foreign, for thee O Lord were the foundations of the Earth laid: and the Heavens are the workes of thy hands, that is, they were made for thee. Any man may thus make quidlibet ex quolibet; but whether with due reverence to the word of God, I Question. 3. It is not about the sence of the Hebrew particles that we treat, (and yet the Learned man cannot give one cleare instance of what he affirmes) but of the designe of the Holy Ghost in the Psalme, and in this place of the Hebrewes, applying these words to Christ. 4. I marvell he saw not, that this interpretation doth most desperately cut its own throat, the parts of it being at an irreconcilable difference among themselves. For in the first place he saies, the words are spoken of God, and applyed to the Messiah, and then proves the sence of them to be such, as they cannot be spoken of God at all, but merely of the Messiah, for to that sence doth he labour to wrest both the Hebrew, and Greeke Text. Me thinks the Words being spoken of God, and not of the Messiah, but only fitted to him by the Apostle, there is no need to say that, thou hast laid the foundations of the Earth, is, that it was laid for thy sake: and the Heavens are the workes of thy hands, that is, they were made for thee: seeing they are properly spoken of God. This one Rabinicall figment, of the worlds being made for the Messiah, is the engine, whereby the Learned man turnes about, and perverts the sence of this whole Chapter. In briefe, if either the plaine sence of the words, or the intendment of the Holy Ghost in this place, be of any account, yea if the Apostle deales honestly, and sincerely, and speakes to what he doth propose, and urges that which is to his purpose, and doth not falsely apply that to Christ which was never spoken of him, this Learned Glosse is directly contrary to the Text.
And these are the Testimonies given to the Creation of all things by Christ, which our Catechists thought good to produce to examination.