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Chrift, then he adds, our Lord; whereby he points out his own frame, and alfo what they fhould have done when they heard Chrift named, even closed with

him as theirs too.

XII. Whoever will have Chrift 2s a Saviour, muft refolve upon obedience to him as their Lord Jehovah and Governour; he must be received to reign in them, and over them as their commander; for as he offers himself, not only an authorized Saviour, a fefus Chrift, but also a Lord; so should we conjoin thefe in our acceptance; and therefore are thefe here joined together, Jefus Chrift our Lord.

that manner, as he is prefent with alf his creatures, or with his fpecial peculir faints, but this is a mutual and peculiar way of exifting, whereby the Godhead exifts, in a fingular manner, even bodily, into the human nature, Col. ii. 9. and the human nature fubfifts in the divine, and hath no other fubfiftence but in the divine nature, and fo is eternally and infeparably conjoined thereto; for the Son of God, who had a fpirit of holiness, is faid to be made of the feed of David; and fo the human nature was brought into this union.

XV. Howbeit there were two diftin& natures in Chrift, yet he had but one perfon; fuch was the nature of this perfonal union of the two natures into one perfon: not as if the two natures were two parts of his perfon, for the divine nature cannot be any part of any thing, but had a complete fubfiftence of itself, and affumed the human nature into its own fubfiftence, Heb, ii. 16. Philip. ii. 7. for the fame Son of God, who had a fpirit of holiness, had alfo flesh; that fame perfon, and not another, was made of the feed of David, &c.

XIII. Chrift Jefus, our Lord and Savi our, hath two diverfe natures, as being both God and man: God, that he might fit his body for a facrifice, and uphold it under the fad weight of God's wrath, and make his obedience and fufferings to have worth and efficacy, Heb. ix. 14. and that he might be able to bring his purchafed people to eternal falvation, by enduing them with his Spirit, and fubduing all their enemies and man, that he might obey the law broken by us, Gal. iv. 4. and fuffer in our nature, Heb. ii. 14. and be touched with the feel-rable and wonderful perfonal union being of our infirmities, Heb. iv. 15. for here Chrift the Son of God is faid to have fle, that is, a human nature; and allo to have the spirit of holiness, that is, a divine nature: See Rom, ix. 5, Heb. ix. 14. 1 Pet. iii. 18. 19. 20.

XIV. Thefe two natures, though diftinct in themselves, yet are wonderfully tied and united together, by a perfonal union, which is not fuch a conjunction as is betwixt fubftance and accidents, or betwixt the whole and its parts; but fuch as whereby the fecond perfon of the Trinity did conjoin into the unity of its own perfon, the human nature, wanting all peculiar fubfiftence in and of itfelf: fo that the Godhead of Christ is not prefeat with the human nature only, after

XVI. Notwithstanding of this infepa

twixt the natures, yet there is no confufion among thefe natures, but they remain diftinct; no mixture among them, or change: the human nature was not changed into the divine, nor the divine into the human; for his human nature is ftill called by the name fle/h, and his divine. nature by the name of the fpirit of holiness; to fhew, that as fpirit and fleth are dif tinct, fo is his human and divine nature, and still will be.

XVII. From this real diftinction it cometh to pafs, that each nature referveth their own diftinct attributes, and ef fential actions; fo that the actions or attributes, that may be spoken of, and applied to one of these natures, cannot be attributed unto the other;, and what doth B 2

effentially

effentially agree to the one, doth not a
gree to the other: for the divine nature
was not made of the feed of David, but
Christ was fo made as concerning the flesh;
nor was his human nature the Son of God,
but he was that in regard of his divine na-
ture, or the Spirit of holiness.

Rom. viii. 3. 1 John iv. 2. Heb. ii. 16.
1
2 Tim. iii. 16. Matth. xiv. 26. Luke xxiv.
39. Heb. x. 5. It was man that finned,
and justice requires, that the fame nature
that finned fhould fatisfy for fin; there-
fore is Chrift faid here to be made of the
feed of David, according to the flesh.

XVIII. Notwithstanding of all this, by reafon of this hypoftatical union, that which doth properly belong to one of his natures, may be attributed to the whole perfon, exifting in both the natures; and that not in a fictitious, but in a real manner, feeing the perfon comprehends both natures, moft really; for here, the fame perfon is faid both to be made of the feed of David, and to be declared to be the Son of God; albeit he was made of the feed of David only according to the fefh, and declared to be the Son of God only according to the Spirit of holiness. Hence fometimes we find, that that which can be only spoken properly of one of the natures, is attributed to the perfon, denominated by the other nature; as Zech. xii. 10. God is faid to be crucified, and to redeem us with his blood, Acts xx. 28.

XIX. Notwithstanding of this communication of properties, whereby that which is peculiar only to one of the natures, is attributed to the whole perfon, God-man; yet we must rightly conceive of this, ac cording to the feveral natures, or principles of fuch and fuch actions, which are fpoken of the whole perfon: for albeit one and the fame perfon, viz. God-man, be faid both to be made of the feed of David, and to be declared to be the Son of God, yet we must conceive aright, and know, that he is the Son of God, according to the fpirit of holiness, and made of the feed of David, according to the flesh and we must follow this rule, that we may win to clearnefs in this matter.

XXI. Notwithstanding of the union betwixt the human nature and the divine, the human nature of Chrift was accompa nied with all thefe effential and accidental properties, and finless infirmities, that are common to all men, and without fin; for he behoved to be like us in all things, except fin, that he might be a fellow-feeling High-prieft, Heb. ii. 17. for his humau nature is here fet out to us under the name of flesh, not excluding the foul.

XXII. The body which Jefus Christ affumed, was not a body that came down immediately from heaven, but a human body, made of the feed of David.

XXIII. Albeit Chrift was like us in all things (except fin) that agree to the human nature, as fuch; yet was he begotten in a fingular, wonderful and extraordinary manner; not as we are, but by the Holy Ghoft's overfhadowing his mother, Luke i. 35. and fo fanctifying a part of her flesh for that end, Gal. iv. 4. and thus is he faid to be from heaven, 1 Cor. xv. 47. for here he is faid to be made (not begotten, or conceived) of the feed of David: and hence floweth the purity and finleffness of his human nature.

XXIV. Chrift Jefus the fon of Mary is the true promifed Meffias; for he is faid to be made of the feed of David: and this was fore-prophefied of before-hand, that there should come forth a rod out of the ftem of Jesse, Ifa, xi. 1. and fo was fulfilled, Acts xiii. 23. See Acts ii. 30.

XXV. As Chrift Jefus was true man, fo was he also truely and verily God, as having that name often afcribed to him, which is proper to God only, viz. JELuke xxiii.HOVAH; compare Ifa. xl. 3. with John i. Matth. iii. 3. and Mal. iii. 1. Ifa, xlv. 22.

XX. Chrift Jefus our Lord did affume real human nature, confifting of foul, Matth. xxvi. 38. Mark xiv. 34. Luke xxiii. 46. and of body, John i. 14. Philip. ii. 7.

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from the dead, it is clear that he did die: and there was no less than a neceility for it.

XXX. As it behoved our cautioner to die the death, fa his death had been little for our comfort, if he had not risen again, as victor and conqueror, destroying him that had the power of death; we had not been bettered with the fruits of the power of his refurrection; therefore we find he rofe. again from death.

XXXI. Christ Jefus being God Almigh ty, did raise up himself, and put life into his dead flesh, by his own power and ver tue; for it was his own raising of himself, that was a fufficient demonstration of his Godhead, John x. 18.---I have power to lay it down, and I have power to take it again.

with Rom. xiv. 11. and Hof. xiii. 14. with 1 Cor. xv. 54. and having often the divine attributes fpoken of him, Rev. i. 8. John x. 28. Ifa. xlviii. 1. Philem. 2. and having divine worship given him, Ifa. xlii. 8. Pfal. xcvii. 7. with Heb. i. 6. for here he is faid to have the fpirit of holiness, meaning his Godhead and farther, he is called the Son of God, which ufeth to denote fomething effential to him, and not his mere office; as may be seen, Acts viii. 26. John x. 37. 38. iii. 16. Rom. viii. 32. Heb. v. 8. and iii. 16. XXVI. Jefus Chrift is called the Son of God, only in refpect of his divine nature, and no ways in respect of his human nature, Rom. ix. 5. for here he is faid to be declared the Son of God; not in respect of his flesh, but according to the Spirit of holiness: whereby the fpirit of the Lord would not point forth the manner how his manhood was begotten, or the way of his conception by the Holy Spirit, but thew forth his Godhead; as the antithefis, or oppofition to that which he faid before, according to the flesh, doth abundantly clear: neither is it any new thing to fee his Godhead fo called, as you may XXXIII. It was not from any thing in fee, Dan. ix. 29. 2 Cor. xiii. 4. 1 Pet. iii. 18. his human nature that his actions and fufferXXVII. Chrift was the Son of God be-ings had fuch virtue and efficacy in them, fore his refurrection; for he was then but but from the Godhead allenarly, that fancdeclared to be his Son: Ay, and before his tified and fitted the manhood; and thereconception, or being made of the feed of fore his Godhead is called a fpirit of holiness, David; fee John i. 1. 2. 3. Col. i. 16. or a fanctifying spirit: Intimating, that it did fo fanctify his human nature, and be caufe of that, is fo called here..

XXVIII. As there are moe perfons in the Godhead, and every one of thefe perfons is God, fo every one of these have the attributes that are effential to the Godhead attributed to them; for here Chrift the fecond perfon of the Trinity is called, the Son of God in power, or the powerful Son of God, or the Son of God exifting in power; whereby is held forth his omnipotency.

XIX. As the Father.commended his love to us highly, in fending his Son in the likenefs of finful flesh, to die for us, fo doth the Son commend his unipeakable love, in that he was content not only to affume flesh, and be made of the feed of David, but alfo to die; for when it is faid that he rofe

XXXII. Chrift's raifing himself from the dead should fufficiently convince all that he was God, and enough to ftop the mouths of all gainfayers whatfoever; he was de clared to be, the Son of Gad, by the refurrec tion from the dead, And let men cavil at it what they will, this fhould fettle our faith of this, though we had no more.

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IV. The office of the miniftry is an office that none may meddle with of their own head, or take up at their own hand; for here this apostleship is a thing that is received by jetus.

V. It is an act of God's free grace and love, and an undeferved favour, to be em

preach the gofpel, is Chrift Jefus, who is both God and man, and one raised from the dead, and thereby declared to be the Son of God effentially. 2. The very end of my ministry is to bring you to obedience to the faith, and for this end am I fent; and therefore there is all the reafon in the world that you hearken to me. 3. I am not feek-ployed in the work of the miniftry, howing myfelf, nor am I coming in my own name, but for his name, and the glory thereof; and therefore you should welcome my doctrine, And, 4. My commiffion is not limited to one certain place; you are not excluded from my charge, but are comprehended within the fame; for all nations, and fo you, fhould heartily embrace my

doctrine.

DOCTRINAL OBSERVATIONS.

1. It speaks out great love in Chrift to poor loft man, that not only he will take on our flesh, and become like us in all things, except fin, and die for our fins, and rife again for our juftification; but also will fend and commiffionate fome with thofe glad news, and to hold forth the terms of the bargain, and to invite fouls unto obedience to the faith; for it is by him, that both died and rofe again, and thereby declared to be the Son of God, that Paul and the rest were fent.

II. As the confideration of this, that it is Chrift, who is both God and man, and manifefted to be God, by his wonderful raifing of himself from the dead, who hath fent and doth commiffionate minifters to go forth and to preach, fhould move them to diligence and faithfulnefs; fo it fhould be a ftrong motive for people to welcome them and their meffage both: for thus runneth the force of the argument.

III. The end of the preached gofpel and a fent miniftry, is to gain fouls to a willing and hearty acceptance of Christ, tendered in the gofpel, upon very eafy terms; for the end of this grace and apofilefhip is obedience to the faith; unto which faithful acceptance of the offered Mediator, all the preaching of the gofpel terdeth.'

ever fuch as are employed in it, for the most part, are but vilipended and undervalued; therefore, fays he, we have received grace and apostleship, or that gracious gift of apostleship. See Eph. iii. 8.

VI. As this office of the ministry, being a gracious gift of God, doth call for humility, thankfulness and faithfulness at their hands, upon whom it is bestowed; fo because it is a gracious gift, that is not beftowed on every one, but fuch on whom the Lord is pleafed to beftow it, it fhould engage people both to refpect fuch whom God hath fo refpected, and alfo to welcome what they deliver, in their discharge of that office: for he makes ufe of this as an argument to move them to receive his doctrine, that he delivereth it by virtue of his office, which God of his mere free grace did beftow upon him.

VII. The Lord hath not now confined the gofpel, and the news of falvation, unto any one country, kingdom, or commonwealth, but hath fent it abroad to all nations, giving his fervants commiffion to preach it to all nations, without exception, as the Lord in his providence shall dispose. of them; for here he fays, it is amorg all nations. Not as if all and every nation had heard the gospel in their days, but that now the fervants of the Lord were no more limited to any one particular nàtion, but that now Jews and Gentiles, and all might hear of it.

IX. As the gofpel and the news of falvation, and offers of life through Jefus Chrift fhould be heartily welcomed, as being worthy of all acceptation in themfelves; fo fhould the fame be welcomed fo much the more, in that they are not

ftinted

ftinted to one certain place, but extended. J and faith will tend to Christ's glory, it is

And as this, being an evident demonitration of God's love, fhould fo much the more convince us of the fame, and engage us to him, fo the commonnefs of this offered gofpel, fhould be fo far from caufing us efteem the lefs of it, that the rather because of that, we fhould welcome it the more chearfully; for this may be an argument to move them to welcome the gofpel, that it was the gospel that was to be preached to all nations.

X. However fuch who are now ordained in the office of the ministry, ftand in a relation, as minifters, to the whole univerfal visible church, and fo may exercise their office in any part thereof, yet even herein there is a difference betwixt them and the apoftles; for, however ordinary minifters may do the duty of paftors in any part of the visible church, by virtue of their office, and in fome refpects act for the good of the whole; yet the ordinary exercife of their office is limited to fome certain flock or other, which they ought to overfee and take heed unto, Acts xx. 28. but the apostles were not thus limited, but had the broad world for their charge; and fo the care of all the churches lay upon them, 2 Cor. xi. 28. for they received a postleship among all nations.

XI. As it lieth upon minifters to be dead to themfelves in the discharge of their mi nisterial function, and that by virtue of their office, and to eye chiefly God's glory and honour; fo the confideration of this, that the fervants of the Lord fhould, and fuch as intendeth to be faithful will, deny themselves, and feek their Master's honour and advantage, fhould strongly move people to take pleafantly and heartily their meffage off their hands: for this may be taken up as a new motive, that it was for his

name.

XII. As it will not a little tend to the glory of Jefus Chrift, that the gofpel is welcomed, and obedience is yielded to the aith; fo because this willing obedience

peoples duty fo much the more to follow this courfe, and hearken unto, obey and believe the gofpel; for it may be taken as having reference to their obedience and faith, viz. that it will be for his name, or: glory.

VERSE 6 Among whom are ye alfo the called of Jefus Christ.

HEre

Ere are moe arguments to the fame purpose: As, 1. You are among thofe that belong to my charge, being of those Gentiles unto whom I am fent, and therefore you should hearken diligently to what I fay. 2. You ought not to cast at my doctrine, but rather welcome it with all gladnefs of heart, feeing it is of God's free grace that ever you heard of the gospel, who by nature are but Gentiles, and fo want thofe privileges that the Jews boat of, as having the covenant, and the promifes, belonging to them. 3. Though you were fuch by nature, yet now there is a change, for you are Chrift's, and effectually called, at least profeffing fo much, and fo engaged to yield obedience to Christ.

DOCTRINAL OBSERVATIONS.

I. Tho' it be the duty of people to welcome the truths of the gofpel, when de livered by one commiffionated, whatever they be, yet fuch truths fhould fo much the more willingly be received, when delivered by fuch as are in a fpecial manner set over them in the Lord, Heb. xiii. 17. as having a fpecial commiffion to them in particular, and an obligation to take heed to them, and to feed them in particular: therefore, fays Paul, among whom are ye alfo; you belong to my charge, as well as others, and fo fhould not reject my doctrine.

II. A back-look, and a fresh view of folks condition by nature, altogether undeferving of any good at God's hand, fhouldlay ftrong bonds on people to hearken unto and obey him that had pity on them, and brought them forth: for, that those

Romans

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