A09339:271
A Golden Chain
A golden chain: or The description of theology containing the order of the causes of salvation and damnation, according to Gods word. A view whereof is to be seen in the table annexed. Hereunto is adjoined the order which M. Theodore Beza used in comforting afflicted consciences.A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences.
Cambridge: printed by John Legat, 1600Cambridge: printed by Iohn Legat, 1600
Chapter 18: Of Christs Nativity and Office.Chapter 18: Of Christs Natiuitie and Office.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
His Office followeth, to the perfect accomplishing whereof, he was anointed of his Father, that is, he was sufficiently furnished both with gifts and authority. Hebr. 1.9. Therefore God, even thy God anointed thee with the oil of gladness above thy fellows. Esa. 61.1. The Spirit of the Lord was upon me, therefore be anointed me. Joh. 3.34. God giveth him not the Spirit by measure.
His Office followeth, to the perfect accomplishing whereof, he was annointed of his Father, that is, he was sufficiently furnished both with gifts and authoritie. Hebr. 1.9. Therefore God, euen thy God annointed thee with the oyle of gladnesse aboue thy fellowes. Esa. 61.1. The Spirit of the Lord was vpon me, therfore be annointed me. Ioh. 3.34. God giueth him not the Spirit by measure.
If any man enforce this as a reason, that Christ could not perform the Office of a Mediator, being not the mean or middle betwixt God and man, but the party offended, & so one of the extremes: we must know that Christ is two ways said to be the middle or mean. I. Betwixt God and all men: for being both God and man, he doth participate with both extremes. II. Betwixt God and the faithful only: first, according to his humanity, whereby he received the Spirit without measure. Secondly, according to his divine nature, namely, as he is the Word. Now the Word is middle, betwixt the Father and the faithful: I. In regard of order, because the Word was begotten of the Father, and by it we have access unto the Father. This subordination, which is of the Son to the Father, is not in the divine essence, severally and distinctly considered, but in the relation or manner of having the essence. And after this manner those things which are subordinate, cannot be unequal, if they have one and the same singular essence. II. In regard of his office, the which, being imposed on him by his Father, he did willingly undergo, and of his own accord.