Tt is true, indeed, Christ was pre-ordained, or [rather], the Son of God was so, to be incarnate before the foundation of the world, 1 Pet,
SECT. 18.] PRIESTHOOD OF CHRIST. 33
i, 20. Buthow? Even as he was “manifested in these last times.” As he was pre-ordained to be incarnate, so he was to be so of the blessed Virgin: and this neither was nor could be but with respect unto the redemption of mankind; for he took flesh of her in answer to the first promise concerning the seed of the woman, which respected our recovery from sin. As he was born or made of her, he was the Lamb of God that was to take away the sin of the world. Besides, he was not ordained unto the grace of union before and without the consideration of glory and exaltation. But this included a sup- position of his suffering for sin; for he was first to “ suffer,” and then to “enter into his glory,’ Luke xxiv. 26. Accordingly, he ordered his own prayer, John xvii. 4, 5, “ I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self.” To fancy a pre-ordina- tion of the Son of God unto incarnation not of the blessed Virgin after the entrance of sin, not as the Lamb of God, not as one to be exalted after suffering, is that which neither Scripture nor reason will admit of. It is said, indeed, that we are “ predestinated to be con- formed to the image of Christ,’ Rom. viii. 29, which seems to imply an antecedency in his predestination unto ours; but “the image of Christ” there intended includes his suffering, holiness, and exaltation unto glory on his obedience, all which have respect unto sin and redemption. And, moreover, the predestination here in- tended is subordinate unto our election unto glory, being our de- signation unto the assured and infallible means thereof, Eph. i. 4, 5. It is true, it was the design of God that he “in all things should have the pre-eminence,” Col. i. 18; which, as it denotes excellency, worth, use, dignity, supremacy, nearness unto God for the receiving, and unto us, for the communicating, of all good, so no respect therein is had unto such a pre-ordination as should imply his incarnation without an intention of glorifying God in the redemption of sinners thereby, which alone we have undertaken to disprove.
18. The arguments of Osiander in this case have been discussed by others, Calvin. Institut. lib. ii. cap. xii. sect. 4, etc.; Wigandus de Osiandrismo, p. 23; Tarnovius, in cap. ii. in Evang. 8. Johan. I shall only touch so far upon them as is necessary unto our present design, and that in such instances wherein they have no coincidence with what hath been already discussed. And some few things may be premised, which will take away the suppositions on which all his reasonings were founded ; as,—
(1.) The Son was the-essential and eternal image of the Father antecedent unto all consideration of his incarnation. He is in his divine person “the image of the invisible God,” Col. i. 15; “the brightness of his glory, and the express image of his person,” Heb,
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34 THE ORIGIN OF THE [EXERC. XXVI.
i. 3: for having his essence and subsistence from the Father by eter- nal generation, or the communication of the whole divine nature and all its infinite perfections, he is the perfect and essential representa- tion of him.
(2.) The order of operation in the blessed Trinity, as unto outward works, answereth unto and followeth the order of their subsistence. Hence the Son is considered as the next and immediate operator of them. Thus, as he is said to have made all things, John 1, 3, Col. i. 16, so the Father is said to make all things by him, Eph. iu. 9; not as an inferior, subordinate, instrumental cause, but as acting his wisdom and power in him, to whom they were communicated by eternal generation. Hence, the immediate relation of all things so made.is unto him; and by and in his person is God even the Father immediately represented unto them, as he is his image, and as the brightness of his glory shines forth in him. Hereon follows his re- joicing in the creation, and his delights in the sons of men, Prov. viii. 80, 81, because of their immediate relation unto him..
(3.) Therefore should he have been the immediate head and ruler of angels and men, had they all persisted in their original integrity and innocency, Col. i. 16; for the representation of God unto them, as the cause and end of their being, the object and end of their wor- ship and service, should have been in and by his person, as the image of the Father, and by and through him they should have re- ceived all the communications of God unto them. He should have been their immediate head, lord, and king, or the divine nature in his person; for this the order of subsistence in the blessed Trinity, and the order of operation thereon depending, did require.
These things being premised, it will not be difficult to remove out of our way the reasons of Osiander for the incarnation of Christ without a supposition of sin and grace; which we would not engage in, after they have been so long ago put into oblivion, but that they are by some revived, and the consideration of them will give occa- sion unto the clearing of some truths not of small importance.