The sum of sacred divinity briefly & methodically propoundedThe summe of sacred diuinitie briefly & methodically propounded
The sum of sacred divinity briefly & methodically propounded : more largely & clearly handled and explained / published by John Downame ...The summe of sacred diuinitie briefly & methodically propounded : more largly & cleerely handled and explaned / published by John Downame ...
John Downame d. 1652London: printed by Willi, 1625
[26], 551 [i.e. 563], [1] p. · 188k words · STC 7148.3 · ESTC S5154
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.
First, That Christ himself performeth all the parts,1 and his whole person hath a stroke in it: for both he is the Sacrifice, or thing it self offered, the Priest, or the Offerer, and the Altar, or that which sanctifieth the offering: whereupon in his whole person as GOD and Man, he is said to be our Priest, Heb. 5. 6.
First, That Christ himselfe performeth all the parts,1 and his whole person hath a stroke in it: for both hee is the Sacrifice, or thing it selfe offered, the Priest, or the Offerer, and the Altar, or that which sanctifieth the offering: whereupon in his whole person as GOD and Man, he is said to be our Priest, Heb. 5. 6.
First, As Man, he is the Sacrifice, his whole humanity suffering (both Soul and Body) which was the Tabernacle of his Deity, wherein he performed this Sacrifice; whereupon the Apostle calleth him, The x
Christ being come an High Priest, by a better and more perfect Tabernacle, not made with hands, that is, not of this building, which the earthly Tabernacle was of, but even by his own blood entered into the holy Place. Wherefore the Scripture attributeth the remission of our sins by this oblation, sometimes to his whole person, sometimes by a Synecdoche of the part for the whole, to his Body, flesh or blood, and sometimes to his Soul,
was both prefigured in the Law by the blood, which is the soul of the brute creature, and otherwise by the Holocaust, or whole burnt Offering, and is signified in the Sacrament of the Gospel: for the Ceremony of breaking bread, used in the Lords Supper, cannot be so properly referred to his Body, which had not a bone broken, as to his Soul, most specially
bruised and broken in pieces with heaviness and sorrow.
First, As Man, he is the Sacrifice, his whole humanity suffering (both Soule and Bodie) which was the Tabernacle of his Deitie, wherein he performed this Sacrifice; whereupon the Apostle calleth him, The xMinister of that true Tabernacle, which the Lord pight, and not man: and, that yChrist being come an High Priest, by a better and more perfect Tabernacle, not made with hands, that is, not of this building, which the earthly Tabernacle was of, but euen by his owne bloud entred into the holy Place. Wherefore the Scripture attributeth the remission of our sinnes by this oblation, sometimes to his whole person, sometimes by a Synecdoche of the part for the whole, to his Bodie, flesh or bloud, and sometimes to his Soule, ⟨p. 316⟩Who zgaue himselfe a ransome for all, who agaue himselfe for vs, that hee might redeeme vs, by bthe which wee are sanctified euen by the offering of the Bodie of Iesus Christ once made: che bare our sinnes in his Bodie, on the Tree; he dreconciled vs in the Bodie of his flesh: through his Death he ereconciled vs, making Peace, by the bloud of his Crosse; he fmade his Soule sinne, or a Sacrifice for sinne. The gSonne of man came to giue his Soule a ransome for many. Else must our soules haue perished. This11 was both prefigured in the Law by the bloud, which is the soule of the brute creature, and otherwise by the Holocaust, or whole burnt Offering, and is signified in the Sacrament of the Gospell: for the Ceremonie of breaking bread, vsed in the Lords Supper, cannot bee so properly referred to his Bodie, which had not a bone broken, as to his Soule, most specially hbruised and broken in pieces with heauinesse and sorrow.
Secondly, As God, he is the iAltar, or the Sanctifier2 of his Man-hood, which he offereth, by giving it power to overcome: for that is the property of the Altar, to ksanctify the gift. God, saith PAUL, Acts 20. 28. hath by his own blood redeemed the Church. As if he should have said, It was indeed the Man Christ Jesus, that shed his blood: but of small effect had that been, unless he had been God, whereby his blood obtained strength and power, to sanctify those that are his. And in the Epistle to the lHebrews, How much more shall the blood of Christ, which by the everlasting Spirit offered himself unblameable unto God, purge your conscience from dead works, to serve the Living God? Laying the whole virtue and efficacy of Christs death upon the eternal Spirit, that is, the fullness of the God-head which dwelleth in him: So that in a sort God himself, who is not subject unto suffering, did suffer, when he suffered that was both God and Man. Whereupon the Apostle saith, that even in respect of his God-head he emptied himself, &c. Philip. 2. 7.
Secondly, As God, he is the iAltar, or the Sanctifier2 of his Man-hood, which hee offereth, by giuing it power to ouercome: for that is the propertie of the Altar, to ksanctifie the gift. God, saith PAVL, Acts 20. 28. hath by his owne bloud redeemed the Church. As if he should haue said, It was indeed the Man Christ Iesus, that shed his bloud: but of small effect had that beene, vnlesse he had beene God, whereby his bloud obtayned strength and power, to sanctifie those that are his. And in the Epistle to the lHebrewes, How much more shall the bloud of Christ, which by the euerlasting Spirit offered himselfe vnblameable vnto God, purge your conscience from dead workes, to serue the Liuing God? Laying the whole vertue and efficacie of Christs death vpon the eternall Spirit, that is, the fulnesse of the God-head which dwelleth in him: So that in a sort God himselfe, who is not subiect vnto suffering, did suffer, when he suffered that was both God and Man. Whereupon the Apostle saith, that euen in respect of his God-head he emptied himselfe, &c. Philip. 2. 7.
Secondly, They offered many times, himself being here the Sacrifice, could be but once offered: whereof the Apostle hath many notable speeches in the Epistle to the Hebrews, By mthe which will we are sanctified, even by the Oblation of the Body of Jesus Christ once made: but he having offered one Sacrifice for sins, setteth for ever at the right hand of God: for by one Oblation he hath consecrated for ever those that are sanctified. And in the ninth Chapter, Christ nbeing once offered in the end of the World to bear the sins of many, &c.
Secondly, They offered many times, himselfe being here the Sacrifice, could bee but once offered: whereof the Apostle hath many notable speeches in the Epistle to the Hebrewes, By mthe which will we are sanctified, euen by the Oblation of the Bodie of Iesus Christ once made: but he hauing offered one Sacrifice for sinnes, setteth for euer at the right hand of God: for by one Oblation hee hath consecrated for euer those that are sanctified. And in the ninth Chapter, Christ nbeing once offered in the end of the World to beare the sinnes of many, &c.
Thirdly, He odid it for us and our good only; for, for himself he needed not. The Priests of Aaron offered; first, for themselves, and then for the people.
Thirdly, He odid it for vs and our good onely; for, for himselfe he needed not. The Priests of Aaron offered; first, for themselues, and then for the people.
In the second place are to be observed the things he1 suffered and took upon him, to wit, First, our very sins all laid upon Christ, as our Pledge and Surety: otherwise we must needs have remained in them: whereupon he is called, pThe Surety of the New Testament.
In the second place are to be obserued the things hee1 suffered and tooke vpon him, to wit, First, our verie sinnes all layd vpon Christ, as our Pledge and Suretie: otherwise wee must needes haue remayned in them: whereupon he is called, pThe Suretie of the New Testament.
And hereof it is, that the Apostle saith, qHim that knew no sin, he made to be sin for us, in regard of our sins cast upon him, and imputed to him.
And hereof it is, that the Apostle saith, qHim that knew no sinne, he made to be sinne for vs, in regard of our sinnes cast vpon him, and imputed to him.
Secondly, taking our sins, he took with-all the1 guilt, and the whole Curse, and punishment due unto them. By reason of the guilt there befell him fear and horror from the sense of his Fathers wrath, Heb. 5. 7. Sorrow, trouble of mind, astonishment, heaviness unto death, Math. 26. 38. Which specially appearing towards the end of his days, when he was to enter into the lists, and to fight the great combat, hand to hand with his angry Father, did withal stretch it self in some measure to the rest of the parts of his life. Of the rother ⟨p. 318⟩we read, The chastisement of our peace did lye upon him. For this cause he is said sto have given his soul a Ransom for many, and to be a tRansom equivalent for all. Therefore he is called uthe Propitiation for our sins, & is said to be xset up of God for a Propitiatory, by allusion as it seemeth to the cover which was upon the Ark of the Covenant, called the yPropitiatory covering: a type of the Propitiation wrought by Christ, and manifested in and through him, when he brake down the veil of Ceremonies that stood between God and us. To this E••hu zdoth allude, when he bringeth in the Minister of God praying for the deliverance of the afflicted person, because God hath elsewhere found an expiatory Propitiation, which is Christ his Sonne. For this cause we are said to be aredeemed by him, and that bby himself he hath made the purgation of our sins. And hereupon cDaniel useth the Phrase of purging sins, in stead of the pardoning and taking them away by Christs purgation and the price which he should pay.
Secondly, taking our sinnes, hee tooke with-all the1 guilt, and the whole Curse, and punishment due vnto them. By reason of the guilt there befell him feare and horror from the sense of his Fathers wrath, Heb. 5. 7. Sorrow, trouble of mind, astonishment, heauinesse vnto death, Math. 26. 38. Which specially appearing towards the end of his dayes, when he was to enter into the lists, and to fight the great combate, hand to hand with his angrie Father, did withall stretch it selfe in some measure to the rest of the parts of his life. Of the rother ⟨p. 318⟩wee read, The chastisement of our peace did lye vpon him. For this cause he is said sto haue giuen his soule a Ransome for many, and to be a tRansome equiualent for all. Therefore he is called uthe Propitiation for our sinnes, & is said to be xset vp of God for a Propitiatorie, by allusion as it seemeth to the couer which was vpon the Arke of the Couenant, called the yPropitiatorie couering: a type of the Propitiation wrought by Christ, and manifested in and through him, when he brake downe the vayle of Ceremonies that stood betweene God and vs. To this E••hu zdoth allude, when he bringeth in the Minister of God praying for the deliuerance of the afflicted person, because God hath elsewhere found an expiatorie Propitiation, which is Christ his Sonne. For this cause we are said to bee aredeemed by him, and that bby himselfe he hath made the purgation of our sinnes. And herevpon
But shall we then make Christ the Beloved and Blessed one of his Father, to be accursed? Verily, the Apostle, as he called him Sin before, so in the same sense feareth not to say, that he was made a Curse *for us, by imputation of the curse due to our sins.
But shall we then make Christ the Beloued and Blessed one of his Father, to bee accursed? Verily, the Apostle, as he called him Sin before, so in the same sense feareth not to say, that he was made a Curse *for vs, by imputation of the curse due to our sinnes.
The curse that our sin deserveth, being of two1 Kinds, both that of this life, and the fullness of it due unto us after death, Christ endured both. Touching those of this life generally, the Apostle to the Hebrews faith, dHe was tempted, and had experience of our infirmities in all things like to us, without sin.
The curse that our sinne deserueth, beeing of two1 Kindes, both that of this life, and the fulnesse of it due vnto vs after death, Christ indured both. Touching those of this life generally, the Apostle to the Hebrewes faith, dHe was tempted, and had experience of our infirmities in all things like to vs, without sinne.
First, Satan himself molested him with his temptations: to whose halings and pullings, carrying and recarrying, he subjected his sacred Body (if we follow the literal sense, and understand the Evangelists words properly:) ⟨p. 319⟩and his holy and innocent Soul to his temptations, Math. 4. 5, 8. Then the Devil took him into the holy City, and set him upon a pinnacle of the holy Temple. Again, the Devil took him into an exceeding high mountain, and showed him, &c.
First, Satan himself molested him with his temptations: to whose halings and pullings, carrying and recarrying, he subiected his sacred Bodie (if we follow the literall sense, and vnderstand the Euangelists words properly:) ⟨p. 319⟩and his holy and innocent Soule to his temptations, Math. 4. 5, 8. Then the Deuill tooke him into the holy Citie, and set him vpon a pinacle of the holy Temple. Againe, the Deuill tooke him into an exceeding high mountaine, and shewed him, &c.
