Theophilie, or, A discourse of the saints amitie with God in Christ by Theophilus Gale.

SECT. 4. The Explication of Heb. 1.3. Who being the brightnes of his Glorie, and expresse Image of his Person, &c.

WE find another excellent Character of Christ's Mediatorie perfection,* 1.1 as relative to God the Father, in Heb. 1.3. Who being the brightnes of his Glorie, and ex∣presse Image of his Person, &c. Oh! what an admirable Description is here? how weigh∣ty, and wonderful is every word hereof? (1.) Who being the Brightnes: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,k 1.2 the Effulgence, Splendor, Lustre or shining brightnes. Some take it to be a figurative terme, bor∣rowed from luminous, or lightsome bodies, which continually cast forth their rayes, thereby to signifie, that the Son of God, procedes from the Essence of the Father, and is inseparably the same with him, dwelling in his inaccessible Glo∣rie, and manifesting the same to the World. The word, in its primary notation, signi∣fies the splendor, or bright lustre of the Sun, in its Noon-tide Glorie, either direct, or reflexe, as it appears in a clear glasse. Hence the Verb, whence it is immediately

derived, signifiesl 1.3 the Sun's irradiating, and illuminating the World; and the original root is sometimes used, to signifie the splendor of the Sun, as it causeth Day. A learned Critick makes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here, to signifie the reflexion of the Divine Majestie, such as is the parelius, or reflexe Image of the Sun, on an op∣posite Cloud. Christ is in∣deed a Divine parelius of God,

'The Fa∣ther (saith Rutherford on this Text) is as it were al Sun, and al pearle; the Son Christ is the substantial rayes, light-shining, the eternal, and essential irradiation of this Sun of Glorie. The Sun's Glorie is mani∣fested to the World, in the light and beams that it sends out to the Word; and if the Sun should keep its beams and light within its bodie, we should see nothing of the Sun's Beautie and glorie. No man, no Angel, could see any thing of God, if God had not had a con-substantial Son, begotten of himself, by an eternal generation; but Christ is the beams, and Splendor, the con∣substantial shining of God; and as God incarnate, he reveles the excellence, Glorie, and Beautie of God:'

Thus he. This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Splendor, or Brightnes of this Glorie, may come under a double considera∣tion: (1.) It may be considered in regard of the Father, whence, by an ineffable

Generation, it eternally shone as light from light: so much the force of the preposition here affixed doth indicate: And look as the splendor of the Sun, alwayes attends the Sun, and cannot be plucked from it: So Christ, the shining splendor of God the Fa∣ther, is co-eternal to him, and cannot be separated from him. (2.) A second con∣sideration of this shining splendor is in re∣gard of men, and the manifestation which the Father gives thereof by his Son. Christ, the Splendor of his Father's Glorie, was sent by him into this world, to become incarnate, that so, in and by his human Nature, as an instrument, he might illumi∣nate, vivificate, and transforme the Elect into the glorious Image of God. Thus Christ is the splendor, or shining lustre of his Father's Glorie. God the Father is in himself a light inaccessible, and ful of Glo∣rie, 1 Tim. 6.16. dwelling in the light, which no man can approche unto, whom no man hath seen, nor can see: i. e. God is in himself invisible, too bright, and dazling and object for the sinners poor weak eye, to gaze on. Ay but now in Christ, who is the splendor, or shining brightnes of the Father's Glorie, the Invisible God becomes vi∣sible to an eye of faith here, and to a glorified eye in Heaven. As the Sun, take it in its noon-day glorie,* 1.4 if you stand gazing on its shining lustre and brightnes, in a di∣rect vision, you'l soon find it too bright, and dazling on object for your weak eye: but

when there is a reflexe image of its lustre, and shining brightnes on a watery cloud, which they cal parelius, and seems another Sun, (more agreable to our weak eye, than the Sun it self) then you may stand gazing on that second Sun, or the reflexe lustre, and brightnes of the Sun, as long as you please, without damage to your eyes:m 1.5 just so it is here; the Divine Essence or Deitie, considered in its self, is too dazling and glorious an object for poor mortals to contemplate: should he shine in his ful brightnes, with im∣mediate, direct beams, on the Glasse of our weak under∣standings, alas! how soon should we be scorched and shrieveld to nothing? how would our minds be quite swallowed up? Ay but now this Divine splendor, and shining lustre of the Father's glorie being reflected from the glasse of Christ's human Nature, so it becomes very visible, and agreable to a sanctified eye of faith. Oh! what a glo∣rious blessed Parelius, or image of God the Father's Shining brightnes, and glorie, is Christ? What a beautiful, pleasing glasse is he, from whom al the bright beams, and shining lustre of God the Father's Glorie, is, by means of the Gospel, (which is a second Glasse) reflected to the Glasse of our un∣understandings? what a sweet, and glori∣ous contemplation is here for the friends of

Christ? how should they stand, with open faces, alwaies, by a fixed eye of faith, gazing on the bright Shine, or shining brightnes of the Divine Glorie, reflected from Christ, (that Parelius, or original Glasse) in and by the Gospel-glasse, to the living glasse of their renewed understandings, as 2 Cor. 3.18? The Divine Essence, though he be in himself, and to the Glasse of his own understanding, al light, and therefore is called in Scripture the fountain of light; yet, in regard of poor mortals, he is a light inaccessible, and therefore he is described,* 1.6 Psal. 18.9. with darknes under his feet; and v. 11. He made darknes his secret place, &c. to denote, that albeit he were al light in himself, yet, as to fallen, sinful man, he is al darknes, or al∣together unintelligible, out of Christ.n 1.7 The Deitie indeed is so deep a mysterie, and so greatly remote form finful flesh and blood, as that, had he not vouchsafed to deposite the lustre of his glorie, in the only begotten Son Emmanuel, and through the veil of his flesh, to beam forth some rayes of his glorie, on poor sinful us; Who could ever hope to have the least glimpse of this shining brightnes? 'Tis this day-star that must arise and con∣duct benighted sinners, those who loge in the Region of darknes, unto the sight, and fruition of the Father of Lights. So

Joh. 14.7. If you had known we,* 1.8 you should have known the Father likewise: and from henceforth ye know him, and have seen him: i. e. in Me, who am the brightnes of his Glorie.o 1.9 The Father, who is in himself invisible, and inaccessible, be∣comes accessible, and visible to Faith. Philip ignorantly de∣mands, v. 8. Lord, shew us the Father, and it sufficeth us. Our Lord replies, with a rebuke, v. 9. Have I been so long time with you, and yet know∣est thou not me, &c? As if he had said: Why, this seems strange, and a symtome of great ignorance, that I should have been so long with you, and yet al this while thou hast not known the Father. Surely, if thou hadst known me, thou hadst known the Father also: for he that hath seen me, hath seen the Father; the brightnes of whose Glo∣rie shines in me. Thus we see how Christ is the fulgor, splendor, and lustre or shining brightnes of God the Father.

(2.) Let us a little examine the following notion [Glorie] Christ, as God-man,* 1.10 is not only the Brightnes of God the Father, but the Brightnes of his Glorie. Glorie imports these severals: (1.) A superlative Excellence:* 1.11 For nothing is glorious but what is, in some high degree, excellent: (2.) A bright mani∣festation, or shining evidence:p 1.12 For nothing

is glorious, as to us, (though it be excel∣lent) unlesse it be manifested to be such: hence the shining light of the Sun, is said to be glorious, because it brings with it the glorie of the Sun, and manifests the same, by darting forth its rayes, which run into our eyes. (3.) Glorie is so victorious, and convictive, as that, usually, it has a commun vogue, and approbation of others; or else it loseth the end of its manifestation. Thus the glorious beams, and shines of the Sun are universally approved by al that have eyes to see it: whence other things and Persons, that pretend to glorie, borrow their Titles of honor from the glorious light of the Sun; son 1.13 Augustus, illustris, clarus, &c. Now al these Attributes of Glorie are, in the highest degree, appli∣cable to the Glorie of God; which is the splendor, lustre, or shine of al God's transcendent Attributes, and excellences, and so carries with it the most superlative excellence, the most convictive evidence, and the most victorious approbation, of al such as have a sanctified, renewed eye to behold it. Such is the Glorie of God, whereof Christ, as God-man, is said to be the shining brightnes.* 1.14 'Tis true, the Glorie of God has many Theatre and Stages, whereon it acts, and displayeth it self: there is much of the Glorie of God's Wisdome, Power, and Good∣nes shines on the Theatre of the visible World, as Rom. 1.20. But there is more

of his Glorie discovers it self on the Theatre of the Gospel, and Gospel-Ordinances: Here shines the glorie of his Grace, and its soul-pleasing discoveries: but yet there is a greater impresse, and manifestation of God's Glorie on the Theatre of the New Creature, or renewed soul;o 1.15 Where shines the Divine Nature, or Image of God: and yet far∣ther, there is an higher ma∣nifestation of the Divine Glo∣rie, on the Theatre, of the Celestial World, of Glorified Saints and Angels; where shines Grace triumphant, and victorious, in noon-day glorie, without the least spot; where also those glorified spirits are clothed with their best robes, of immedi∣ate, direct, intuitive Vision of the Blessed Deitie, as he is, face to face. But yet al these several ascents, and raisures of created Glo∣rie, come infinitely short of that shining Brightnes of the Father's Glorie, which ma∣nifests it self on the Theatre of our Emma∣nuel, the only begotten Son of God. But I shal wind up this part of Christ's character, with that excellent Annotation of Judicious Deering, on these words, Heb. 1.3. Who being the Brightnes of his Glory.

'This Title is absolutely given him as essential to the Son of God, not only before us, but before his Father also; that as al the Properties of the God-head have their Being in the per∣son of the Father; so the brightnes, and

beautie of them, is in the person of the Son; and so this name was proper to him before the world was made; noting, that eter∣nally he was of the Father, so John 1.1. Touching us, he is called the brightnes of his Father's Glorie, many waies, as (1.) Because in our Nature he shewed forth the lively countenance of his Father, in al fulnes of Grace and truth, Joh. 1.14. and (2.) Because in the power of his Word, he wrought mightily in al crea∣tures, Joh. 5.30. (3.) And again St. Paul calleth him, 2 Cor. 3.18. the Image (which is the shining brightnes) of God, in re∣spect of the clear manifestation of the Go∣spel, in which he hath set out so glorious a light of the power of God to save sin∣ners. So he is to us the Brightnes of glorie, because many waies he shewed forth the Glorie of God his Father unto us, as Joh. 1.18.'

Thus he. How the bright∣nes of al God's glorious Attributes, shine in Christ as Emmanuel, we shal, God willing, shew in what follows, on 2 Cor. 4.6. Now, doth nor this effulgence, splen∣dor, lustre or Brightnes of the Father's Glo∣rie, which shines in Christ, render him infi∣nitely eligible for himself? How much doth this substantial reflection of the Fa∣ther's brightnes, and glorie transcend those accidental reflections of the Father's Glo∣rie in glorified Saints and Angels? See Dr. Owen, his Explication of this Text.

(3.) We come now to the latter part of Christs Character,* 1.16 Heb. 1.3. and ex∣presse Image of his person,p 1.17 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Cha∣racter: which, in its first no∣tation, imports a note im∣pressed, inscribed, or engraven. Thence 'tis used to signifie the stampes, or impresses of Letters on Tables, or of a Seal on Waxe: Whence also it signifies an Effigies, Figure, or Image. Hence lastly, it is some times taken for a De∣scription, whereby a thing is described, as it were by a note, or marque imprest on it; which distinguisheth it from al things else. In al these regards, Christ, as God-man, may be said to be the character of his Fa∣ther's Person. (1.) Are not al the letters, yea, every title of God the Father's essential perfections inscribed, and engraven in most glorious, and legible characters, on our Em∣manuel? (2.) Is not Christ, the only be∣gotten Son of God, the substantial Type, Stamp, or Impresse of God the Father's Per∣sonal, and Essential Glorie? (3.) Yea, is not Christ, as God-man, the essential Effigies, Fi∣gure, and Image of God the Father? And, (4.) Is not Christ also the Divine Word, or an essential Description of God the Father, whereby he is infinitely distinguished from al things else? Some,* 1.18 by Character here

(which comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to engrave) understand, not so much the Image of the Seal impressed on the Waxe, as the Seal it self; insomuch as the Father has stamped his whole Essence, and Majestie most inti∣mately on his Son, eternally begotten of himself; in whom his substantial Image shines. Which Explication is conceived to agree best with this Mysterie, its fruit and effcacie; namely, as it expounds the secret of Christ's eternal generation. Far∣ther, this notion expresseth God the Fa∣ther's affection towards Christ: for the seal is preserved among our choicest Jew∣els; such as we affect and value most: thus the Father's most fervent love termi∣nates on his only begotten Son, his sub∣stantial Seal, or Image, as Haggai 2.23. and wil make thee as a Signet, wherein he is a Type of Christ. Lastly, this Idea of a Character, or Seal, as applied to Christ, imports the whole Oeconomie of his media∣torie office: the Seal impressed on the Waxe leaves an Image; and moreover gives an obsignation, and assurance of what is con∣veighed thereby: Christ is that signatorie Ring, or celestial Seal, who hath, and that from eternitie, the most expresse Image of his Fathers Glorie, and Majestie impressed on him, and thence being sent into the World, as the Prince of Salvation, he assures life to al the Elect. The Pagan Orator tels us,q 1.19 That the Character, or descriptive Image, of the soul is seen in ••s words; and is not

Christ, the Substantial, Essential, and Di∣vine Word, a perfect Idea, or expresse cha∣racter of the Father's Person, wherein his Essential Glorie, otherwise invisible, becomes visible to an eye of faith? Again, when Christ is said to be the Character or expresse Image, hereby is also denoted the permanence and subsistence of the Deitie in Christ: he is not a superficial, transient Image, but an expresse, lively, subsistant, and essential cha∣racter, or Idea of the Father's person; as a Child that bears the Image of his Fa∣ther, and partakes of the same nature with him. In that he cals Christr 1.20 the Character, it is much more emphatick, than if he had said, an Image: For there appears in a Glasse the Image of a thing, but not the character; which de∣notes a true, solid, lively forme, or expresse Image, ex∣actly representing the Arche∣type, as the character of the Seal impressed on Waxe. So that character here imports, that Christ is a most perfect, adequate, absolute, essential, and expresse Image of God; such as gives a most certain and evident representation of his Father, answerable to Phil. 2.6. where he is said to be in the Forme of God. which implies more than a figure, or bare Image; namely,

an essential character. 'Tis true, there are somef 1.21 stampes, impresses, or dark characters of God on the Visible, sensible World: There was also a more legible and fair character, or Image of God on Adam's soul in In∣nocence: There is yet a more noble character, or Impresse of the Divine Glorie on Glo∣rified Saints, and Angels: but yet al these characters are infinitely short of our Emmanuel, as he is the substantial character, or expresse Image of his Father's Person; which notes, not only an unitie in Qualitie, but in Substance; not only similitude, but also Indentitie, or samenes in essence; as also Paritie and Equa∣litie in Glorie. Thus Christ is the Cha∣racter of his Father's person; which also renders him infinitely eligible for himself. But how Christ is the Image of his Father's Person, wil farther appear in what follows on 2 Cor. 4.4, 6.

Notes

• * 1.1

  Heb. 1.3. Who Be∣ing the Brightnes.
• k 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Effulgen∣tiae, relutentia. Greg. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fulgidus, lucidus. Hesych.
• l 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Naz. in Orat. de Pasch.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 accipitur eti∣am pro Die, ut apud Nicand. in Ther. See more Hen. Steph•• in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Refulgen∣tia; quomodo radius à sole resplendet: unde non nulli de∣radiationem vertunt. ••stius in locum.
• * 1.4

  Objectum nimis ex∣cellens lae∣dit senso∣rium.
• m 1.5

  Deus ipse procul abscondi∣tus lateret, nisi nos irradia∣ret fulgor Christi: in hunc fi∣nem quicquid habet Pater apud unigenitum deposait, ut in c•• patefaceret; ut ipsa bonorum communicatione exprim ret ve∣ram Gloriae suae imaginem, Calv. Instit. fol. 106.
• * 1.6

  Psal. 18.9, 11.
• n 1.7

  Christ is the shining brightnes of the Glorie of his Father: i. e. the person in the Deitie, by whom on∣ly the eternal wisdome of God could impresse his Majestie upon any Crea∣ture: neither was it ever possible that any Creature should shew forth the goodnes of God, but only by the person of the Son. Deering on Heb. 1.10.
• * 1.8

  Joh. 14.7, 8, 9.
• o 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non solum radios signifitat, sed & ema∣nationem ac processionem, ut in∣terim proprietas filii, qui à patre procedit ac gignit, in∣finuet. Oecolamp. in Heb. 1.3.
• * 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of his Glo∣rie.
• * 1.11

  See Sibs on 2 Cor. 3.18.
• p 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verò ple∣rumque abundans & copiosa lux est, in qua divinitas apparuit vel etiam Augustius quid. Oecolamp, in Heb. 1.3.
• n 1.13

  Augustus comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the lustre of the Sun; as Illustris from lustro, and this from lux, or luceo, I shine.
• * 1.14

  The seve∣ral The∣atres of God's Glorie.
• o 1.15

  If a man look on the Crea∣tures he sees there God's Vestigia or footsteps of power, &c. If on the Saints and Angels, God's Image of holines; if on Christ, there God himself, 2 Cor. 4.4, 5, 6. She herd, Parable of the Virgins. fol. 76.
• * 1.16

  Heb. 1.3. Expresse Image.
• p 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nota impressa, vel insculpta, aut inseripta: unde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, idem quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, apud Arist. pol. l. 1. c. 6.

  Inde de notis Literarum ta∣bellae Inscriptis. Item figura, effiries, Imago. Item, Descri∣ptio, qua describitur aliqua res veluti ex no••a ei impressa à caeteris rebus eam dislinguendo. Cicero in Top. Vide Hen. Steph. Thesaur. Graec.

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] alia com∣paratio à si••illo annuli rujus forma cerae imprimitur, Gro∣tius in l.
• * 1.18

  Glassius Rhet. Sacr.
• q 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Demesthe∣nes.
• r 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: i. e. Expressa effigies, vel insculpta figura: In speculo quidem apparet Imago hominis, fed non cha∣racter: unde character plus est quam Imago, quae in Gera vel alia quapiam re est; nam cha∣racter est Ima o perman••••s. Oecolampad. in Heb. 1.3.

  Character praeter figuram requirit ut sit expressus ad Archetypum, & adaequatus essentialiter, & ut possit 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. e. rebus adis s••∣ris im rimere suam Imaginem. Sic caim vo••at inscusptam formam ut ab omni adum∣brata vel inani Imagine di∣stinguat.
• f 1.21

  He is the engraven forme of the person of the Father: noting hereby the Unitie of substance, as in whom the Fulnes of the Godhead dwels bodily, Col. 1.9. Even as Paul cals him, the Image of God, distinguishing him by this name from al shadows, Heb. 10.1. Deering on Heb. 1.3.