11. 1 Pet. 1. 12. believed on in the World received with Glory that is entertained in most places with the greatest Respect and Honour Gal. 4. 15. Note that the Gospel is here called a Mystery because it was so long concealed and so late discovered and the Mystery of Godliness from its Effect namely because it disposeth Mens Minds to true Piety and Godliness Note also that it was Macedonius the 2d Patriarch of Constantinople that corrupted this Text by substitution of the word God instead of the word which and for this and other matters he was deposed in an Episcopal Council and banished by the Emperour Anastatius about the Year 512. But 2. Admitting the word God were truly read in the vulgar Copies of the Greek yet if you will make sense you must thus translate and interpret great is the Mystery of Godliness God was manifested by Flesh i. e. God's Nature and Will was manifested by Flesh that is by Man by Jesus Christ and his Apostles to us Gentiles was justiby the Spirit i. e. the same Will and Nature of God was verified by Miracles done by the Spirit or Power of God was seen of Angels was known to the Angels who were very desirous to understand this new Revelation believed on in the World received with Glory or gloriously 22. 1 Tim. 6. 14 15 16. Vntil the appearing of our Lord Jesus Christ which in his time he shall shew who is the blessed and only Potentate whom no Man hath seen nor can see Answ The last Words shew that not the Lord Christ but God is designed in this whole Description 23. 2 Tim. 3. 16. All Scripture is given by Inspiration from God. 2 Pet. 1. 21. Holy Men of God spake as they were moved by the Holy Ghost Answ The Holy Ghost or Spirit being only the Inspiration and Power of God it is truly said that the Scriptures which proceeded from that Inspiration did proceed from God and that those who were acted by that Inspiration were acted by God. 24. Titus 2. 13. Looking for the glorious appearing of the great God and our Saviour Jesus Christ Answ 1. Nothing hinders but that we may believe that not only the Lord Christ but God himself will appear at the last Judgment So that Christ is said to judg the World because he shall pronounce the Decree and Sentence of God and order the Angels to execute it So several of the Fathers understood this Text. 2. But the Truth is the Words in the Greek are thus Looking for the appearing of the Glory of the great God and our Saviour Jesus Christ Where the Glory of the great God is the Pomp Power and Angels that God even the Father will cause to accompany the Lord Christ on that Day Matth. 16. 27. The Son shall appear in the Glory of his Father with his the Fathers Angels 25. Heb. 1. 2. By whom also he made the Worlds Answ Grotius renders the Greek thus For whom he made the Worlds The Author saith Grotius writing to the Hebrews refers to a Maxim received among them that the World was made for the Messias This Translation suits well with what went before whom he hath appointed Heir of all things for what can be more agreeable than that the World should be made for him who is appointed Heir or Lord of it Others render the Words thus By whom he made the Ages understanding hereby the Gospel-Ages or Times 26. Heb. 1. 3. Vpholding all things by the Word of his Power or governing all things by his Powerful Word Answ This is to be understood of God's Word or Power not of Christ's otherways than it was communicated to him by God and did abide on him For the whole Context runs thus Who Christ being the Brightness of his God's Glory and the express Image of his God's Person and upholding in the Greek Governing all things by his God's powerful Word So the sense is Christ upholds the Government and Order of the Church both in Heaven and Earth he governs the Angels and Spirits of Heaven and the Church militant on Earth by the Word i. e. the Power of God given to him without measure See also on John 1. 1 c. 27. Heb. 1. 5. Thou art my Son. Answ See on Psal 2. 7. in the second Letter 28. Heb. 1. 6. Again when he bringeth the first-begotten into the World he saith And let all the Angels of God worship him Answ See on Psal 97. 7. in the second Letter But as to the word First-begotten or First-born it doth not belong to Christ only in all the senses of it Christ is Almighty God's first-begotten or First-born from the dead as was said on Col. 1. 16. but in other respects others also are so called Israel is Gods First-born Exod. 4. 22. and David Psal 89. 26 27. for this Expression in the Hebrew signifies ordinarily no more than the most beloved or much beloved as is apparent from the Texts last cited and from Jer. 31. 9. Heb. 11. 17. 29. Heb. 1. 8. Vnto the Son he saith Thy Throne O God is for ever Answ In the Greek 't is unto the Son he saith God is thy Throne i. e. thy Seat Resting-Place and Establishment for ever So Grotius 30. Heb. 1. 10. And thou Lord in the Beginning hast laid the Foundation of the Earth Answ See on Psal 102. 25. from whence these Words are taken 31. Heb. 2. 14. For as much as the Children are partakers of Flesh and Blood he also himself took part of the same Answ The Socinians do not deny that the Soul of Christ took part in Flesh and Blood that is was incarnate as his Children that is his People were also Partakers in Flesh and Blood. 32. Heb. 2. 16. He took not on him the Nature of Angels but he took on him the Seed of Abraham Answ In the Greek and in the Margin of our Bibles 't is He taketh not hold of Angels i. e. he saved not from Ruin and from utter and final falling into Perdition the Apostate Angels but of the Seed of Abraham he taketh hold i. e. he saveth the Seed of Abraham The Author here mentioneth only the Seed of Abraham because this Epistle was written only to the Hebrews Unless perhaps by the Seed of Abraham he meaneth Abraham's spiritual Seed all the faithful all true Believers 33. Heb. 3. 3 6. He who hath builded the House hath more Honour than the House Christ as a Son over his own House whose House are we Answ The House here is not Mens Bodies but the Church of Christ which under God he is truly said to build partly by himself partly by his Ministers 34. Heb. 4. 15 16. We have not an High-Priest which cannot be touched with the Feeling of our Infirmities but was in all points tempted as we are Let us therefore come boldly unto the Throne of Grace Answ We are encouraged here to pray with Assurance and Faith to God by this Argument or Consideration
A Brief History OF THE UNITARIANS Called also SOCINIANS In Four Letters Written to a Friend Acts 17. 11. They searched the Scriptures daily whether those things were so Printed in the Year 1687. The First Letter Concerning the Unitarians vulgarly called Socinians SIR IN Answer to yours demanding a brief account of the Vnitarians called also Socinians their Doctrine concerning God in which only they differ from other Christians the Remonstrants professedly agreeing with them in other points of Faith and Doctrine and the Defence they usually make of their Heresy They are called Socinians from F. Socinus an Italian Noble-Man and a principal Writer of their Party They affirm God is only one Person not three They make our Lord Christ to be the Messenger Minister Servant and Creature of God they confess he is also the Son of God because he was begotten on blessed Mary by the Spirit or Power of God Luke 1. 35. But they deny that he or any other Person but the Father the God and Father of the said our Lord Christ is God Almighty and Eternal The Holy Ghost or Spirit according to them is the Power and Inspiration of God Luke 1. 35. That the Lord Christ was a Man the Son Prophet Messenger Minister Servant and Creature of God not himself God they think is proved by these as they call them Arguments 1. If our Lord Christ were himself God there could be no Person greater than he none that might be called his Head or his God none that could in any respect command him But the Holy Scriptures teach that the Father is greater than Christ is the Head and the God of Christ and gave Commandment to him what he should say and what he should do John 14. 28. My Father is greater than I. 1. Cor. 11. 3. The Head of Christ is God. John 20. 17. I ascend to my Father and your Father to my God and your God. John 12. 49. The Father which sent me he gave me a Commandment what I should say John 14. 31. As the Father gave me Commandment so do I. 2. If our Lord Christ were indeed God it could not without Blasphemy be absolutely and without Restriction affirmed of him that he is the Creature the Possession the Servant and Subject of God or that for his Obedience he was rewarded and advanced by God. But the inspired Authors of Holy Scripture do say that the Son our Lord Christ is the Creature of God the Possession of God the Servant of God was obedient to God and for that cause by him rewarded and exalted also that when God shall have subjected all Men to his Son our Lord Christ yet even then shall he remain subject to God. Col. 1. 15. The first-born from the dead ver 18. of every Creature Heb. 3. 1 2. Consider the Apostle and high Priest of our Profession Jesus Christ who was faithful to him that appointed him In the Greek and in the Margin of our Bibles 't is faithful to him that made him 1 Cor. 3. 23. Ye are Christ's and Christ is God's Matth. 12. 17 18. That it might be fulfilled that was spoken by Isaias Behold my Servant Phil. 2. 8 9. He humbled himself and became obedient Wherefore God hath highly exalted him and given him a Name above every Name 1 Cor. 15. 28. When all things shall be subdued to him then shall the Son also be subject to him that put all things under him that God may be all in all 3. He that is true God is not the Minister or Priest of any other Person or Persons he neither doth nor will being himself Omnipotent and All-sufficient mediate or intercede with any whomsoever for his Servants and People But 't is certain that our Lord Christ is the Minister and Mediator of God and Men a Priest that appeareth in the Presence of God and intercedeth with him for Men. Heb. 8. 6. Now hath he obtained a more excellent Ministry 1 Tim. 2. 5. There is one God and one Mediator between God and Men the Man Jesus Christ. Heb. 2. 17. A merciful and faithful High-Priest in things pertaining to God. Heb. 9. 24. Christ is not entred into the Holy place made with Hands but into Heaven it self now to appear in the Presence of God for us Heb. 7. 25. He ever liveth to make Intercession for them 4. Almighty God doth all things in his own Name and by his own Authority He ever doth his own Will and seeketh his own Glory he declares himself to be the prime Object of Faith and Worship and pronounces all Doctrines or Religions to be vain which proceed not from Him alone But in our Lord Christ all things are contrary for he declares that he came not into the World in his own Name or Authority not to do his own Will or seek his own Glory or propound himself as the principal Object of our Faith or Worship or to publish a Doctrine of his own John 17. 28. I am not come of my self John 5. 43. I am come in my Father's Name John 8. 42. I proceeded forth and came from God neither came I of my self but he sent me John 5. 30. I seek not my own Will. John 8. 50. I seek not my own Glory John 12. 44. He that believeth on me believeth not on me but on him that sent me Phil. 2. 11. That every Tongue should confess that Jesus Christ is Lord to the Glory of God the Father John. 7. 16. My Doctrine is not mine but his that sent me 5. God was always most wise never ignorant of any thing He needeth not the concurrence of any other Person to assure him that he judgeth right He cannot saith St. James chap. 1. ver 13. be tempted And as he is infinitely great so he is no less Good. But the sacred Writers do not speak of the Lord Christ after this Tenor They say our Lord Christ increased in Wisdom that he professed himself ignorant of some things that he ascribed the Certainty and Infallibility of his Judgment to the Father's Presence with him that he was tried by great Temptations being thereto exposed by the Holy Ghost that he refused to be called Good because God only is Good. Luke 2. 52. Jesus increased in Wisdom and in Favour with God and Men. Mark 13. 32. Of that Day and Hour knoweth no Man In the Greek tis none knoweth no not the Angels which are in Heaven neither the Son but the Father S. Matthew Mat. 24. 36. adds But the Father only John 11. 34. Where have ye laid him They say unto him Lord come and see John 8. 16. My Judgment is true for I am not alone but I and the Father that sent me Matth. 4. 1. Then was Jesus led of the Spirit to be tempted of the Devil Luke 18. 19. Why callest thou me good there is none good save one that is God. 6. God giveth what and to whom himself pleaseth he needs not the Aid of any other he entreateth
14. After the way which they call Heresy so worship I the God of my Fathers believing all things that are written in the Law and the Prophets Printed in the Year 1687. A Second Letter Concerning the Unitarians vulgarly called Socinians SIR THE Texts and Arguments from them objected to the Doctrine of the Vnitarians and Saoinians concerning God are so many that 't is impossible to give a tolerable account of what they answer to the Orthodox in a Letter their Answers would indeed require a Volume Yet because I would not wholly disappoint your Expectations and Demands I will in several Letters lay before you some part of what they reply to the Texts and Arguments taken from the Old Testament what to those that are found in the Gospels and Acts what to those out of the Epistles and Revelation The Texts objected to them out of the Old Testament are of two sorts 1. Those which singly and alone prove the Trinity or the Divinity of the Son or Spirit 2. Those which perhaps would not if alone considered prove the Orthodox Doctrine but do it sufficiently when compared with and interpreted by some Texts of the New Testament I will propound both these in the order of Scripture 1. Gen. 1. 26. Let Vs make Man in our Image Answ 1. This Text hath been considered in the foregoing Letter 2. But 't is to be also farther observed that some Rabbies render the Original Hebrew thus Let Man be made in our Image Meaning say they in the Likeness of God and Angels for he speaketh to the Angels who were all present Job 38. 4. 7. Yet God speaketh to them not as Adjutants but as Spectators of his Work. They note that this Translation agreeth with the stile used all along in this chapter ver 3. Let there be Light. ver 6. Let there be a Firmament ver 20. Let the Waters bring forth ver 24. Let the Earth bring forth the living Creature 2. Gen. 3. 22. God said The Man is become as one of Vs to know Good and Evil. Answ 1. It may be and is by very many learned Men said that God speaketh here to the Angels 2. But others translate the Hebrew words thus the Man is become one of himself knowing Good and Evil. And thus also 't is expressed in the Chaldee Translation by Onkelos 3. Gen. 11. 6 7. The Lord said Let Vs go down and there confound their Language Answ 1. It is said by some that God speaketh here to the Angels and the Ministers and Executors of his Decree 2. Others say Let their Language be confounded for so the Hebrew may be rendred is an Hebrew Phrase signifying I will confound their Language For so he saith Gen. 1. 3 6 20 24 26. Let there be Light. Let there be a Firmament Let the Waters Let the Earth bring forth Let Man be made that is I will make Light I will make a Firmament I will cause the Waters and Earth to bring forth I will make Man. Note that God is said to go down because his Power accompanied his Angels who were either Ministers or Spectators of his miraculous Work. 4. Gen. 19. 24. The Lord Heb. Jehovah rained Fire from the Lord Heb. Jehovah out of Heaven Answ The Translation of Seb. Castalio is generally approved by the most learned Criticks as agreeing to the Genius and manner of the Hebrew Tongue he renders the original Words thus Jehovah rained Fire from himself from Heaven But see also what they say on Zech. 3. 2. a place parallel to this 5. 2 Sam. 23. 2 3. The Spirit of God â—ake by me the God of Israel said Answ The Spirit of God that is the Inspiration of God q. d. God inspired and spake by me 6. Psal 2. 7. Thou art my Son this day have I begotten thee Answ Paul hath taught us that this Text so far forth as it respecteth Christ and is a Prophecy of him and what God would do for him was not intended of his supposed eternal Generation from the Essence of the Father or God but of his being begotten to Life again from the dead Acts 13. 34. God hath fulfilled the same in that he raised up Jesus from the dead as it is written in the second Psalm Thou art my Son this day have I begotten thee Col. 1. 18. The Head of the Body the Church the first born from the dead 7. Psal 45. 6 7. Thy Throne O God is for ever and ever thou hast loved Righteousness therefore thy God hath anointed thee with the Oyl of Gladness above thy Fellows These Words are interpreted of Christ by the Author to the Hebrews Heb. 1. 8 9. Vnto the Son he saith Thy Throne O God is for ever c. Answ In the Hebrew and in the Greek 't is God is thy Throne i. e. thy Seat resting-place or Establishment for ever 8. Psal 68. 18. Thou hast ascended on high thou hast led Captivity captive thou hast received Gifts for Men or as 't is in the Syriac and Eph. 4. 8. hast given Gifts to Men. These Words manifestly spoken of God are interpreted of Christ Eph. 4. 8 9 11 Whereforh he saith when he ascended up on high he led Captivity captive and gave Gifts to Men. Now that he ascended what is it but that he also descended first into the lower parts of the Earth He that descended is the same also that ascended up far above all Heavens that he might fill all things And he gave some Apostles some Prophets and some Evangelists c. Answ 1. Those Words descended first into the lower parts of the Earth are to be understood of our Lord's descent into the Grave and Hell from whence he arose and afterwards ascended into Heaven 2. These Words ascended far above all Heavens that he might fill all things had been better rendred that he might fulfil all things namely all the Prophecies of himself and others concerning his Death and Descent into the Grave and Hell and his Ascension into the highest Heavens far above all the visible Heavens all the Heavens and Orbs in which the Sun and Stars move 3. Thou hast ascended and given Gifts to Men are in the Psalm litterally meant of God and of Christ only by way of Prophecy or rather of Emblem and Accommodation And that Paul in the Ephesians intended no more than an Accommdation or as Grotius speaks a mystical or allegorical Interpretation of the words in the Psalm is evident by the Gifts he mentioneth He gave some Apostles some Prophets some Evangelists that is he advanced some to be Apostles others to be Prophets and Evangelists in the Christian Church These Gifts not being given or received till about one thousand Years after David's time Paul could not possibly intend a literal Interpretation of David's Words but only to accommodate them to Christ because Christ also did ascend on high and give Gifts to Men. To this effect speak Grotius Dr. Patrick and other famous Interpreters on this Text. 9.
Psal 95. 9 10. Your Fathers tempted me forty years long was I grieved with this Generation These words spoken by and of God are interpreted of the Holy Ghost Heb. 3. 7 9 10. As saith the Holy Ghost your Fathers tempted me c. Answ As saith the Holy Ghost that is As saith the Holy Spirit or Inspiration of God by the Mouth of the Prophet David So Estius Piscator Capellus Grotius c. Note that in the Psalmist's words there is an Enallage of the Person frequent in the Hebrew and especially in the Psalms Me for Him and I for He. 10. Psal 97. 7. Worship him all ye Gods or all ye Angels These words though spoken of God are interpreted of Christ Heb. 1. 6. Again when he bringeth the first-begotten into the World he saith And let all the Angels of God worship him Answ In the Greek 't is When he bringeth again the first-begotten into the World that is when he raised Christ from the dead who is his first-begotten from the dead he commandeth let even all the Angels of God worship him 'T is uncertain whether St. Paul had any respect to the Words in the Psalm but if he had he doth not quote the Words of the Psalmist as if they were spoken of Christ but only declareth the Decree of God known to him by the Spirit for subjecting the Angels to Christ in the same words that the Psalmist had used on another occasion because they are words most proper to express that Decree for the Writers of the New Testament generally affect to speak in Scripture Language 11. Psal 102. 25. Of old hast thou laid the Foundation of the Earth c. This seems applied to Christ Heb. 1. 10 11 12 13. And thou Lord in the Beginning hast laid the Foundation of the Earth but to which of the Angels said he at any time Sit on my right Hand Answ Thomas Aquinas hath rightly acknowledged that the Words of both these Texts may be understood of God only not of Christ The Context of the Hebrews hath this sense And thou Lord that is and in another Text of the Psalms 't is said Thou Lord. So Estius Camerarius Grotius hast laid the Foundation of the Earth But to which of the Angels said he i. e. said the Founder of the Earth c. sit on my right Hand as he saith to Christ at Psal 110. 1. For though Psal 110. 1. is literally designed of David yet you Hebrews knowing that David was a Type of Christ do also apply the Words there sit on my right Hand unto the Messias or Christ 12. Psal 110. 1. The Lord said unto my Lord Sit on my right Hand until I make thine Enemies thy Footstool It appears by Matth. 22. 43. that the Jews understood these words of David as spoken of God and Christ and therefore our Saviour puts this Question to them how Christ could be David's Son for they were it should seem commonly taken to be David's Words if he was David's Lord which can no way be answered but by saying he was David's Son according to the Flesh and David's Lord as he was God. Answ Our Saviour's Words are David in Spirit calleth him Lord saying The Lord said unto my Lord Sit on my right Hand that is David in the Spirit of Prophecy foreseeing Christ calls him his Lord. But he calleth him so not because Christ is God for if that were true himself could have made his Enemies his Footstool but because not only the Spirits of David and all Saints but even Angels are in Heaven made subject to Christ and that as the Reward of his most Holy Life and obsequious and acceptable Death 1 Pet. 3. 22. Phil. 2. 8 9. But note that when the Psalmist says the Lord said unto my Lord the Lord said is to be understood he hath in decree said he hath decreed it shall be so So Dr. Patrick in his Paraphrase on this Text. 13. Psal 110. 3. Thy People shall be willing in the day of thy Power in the beauty of Holiness from the womb of the Morning thou hast the Dew of thy Youth Answ This Text as 't is in the English Translation is wholly unintellible Seb. Castalio has as he is wont made a probable and elegant sense from the Hebrew thus Thy People or thy Troops shall be chearful when with sacred Majesty thou goest to Battel thou shalt have innumerable Youth The words are spoken to David 14. Psal 139. 7. Whither shall I go from thy Spirit Answ From thy Spirit is an Hebrew Phrase for From thee Like as when 't is said of Moses Psal 106. 33. They provoked his Spirit the undoubted meaning is They provoked Him. So also Eph. 4. 30. Grieve not the holy Spirit of God is an Hebraism for Grieve not God. 15. Prov. 8. 24. When there were no depths I was brought forth Answ Solomon speaketh here of the Quality or Faculty of Wisdom by which God and Men order their Affairs wisely That he meaneth not as some have fancied the Son or the Spirit of God appears by the Gender he useth For he saith ver 2. She standeth in the top of high Places ver 3. She crieth at the gates and chap. 7. 4. Say unto Wisdom Thou art my Sister 16. Prov. 30. 4. Who hath ascended up into Heaven who hath established all the Ends of the Earth what is his Name and what is his Son's Name Answ Dr. S. Partick interpreteth this Verse thus Hath any Man ascended into Heaven who among Men hath gathered the Wind or fixed the Earth what is the Man's Name or his Sons 17. Isa 6. 1 8 9. I saw the Lord sitting upon a Throne I heard the Voice of the Lord go tell this People Hear ye indeed but understand not shut their Eyes c. This Appearance of God is ascribed to Christ John 12. 41. These things said Isaias when he saw his Glory the Words Go tell this People c. are ascribed to the Holy Spirit Acts 28. 25 26. Well spake the Holy Ghost by Isaias Go unto this People c. Answ 1. The Words in St. John are to be understood not of Christ but of God for God only is intended in the foregoing Verse as all confess 2. Accordingly the best Greek Bibles read that Text thus These things said Isaias when he saw God's Glory 3. The Texts in the Acts ascribeth the Words in the Prophet to the Holy Spirit because the Vision and all the Words there mentioned were a Scene wrought in the Prophet's Mind not exhibited to his outward senses by the Spirit or Power of God. 18. Isa 7. 14. A Virgin shall conceive and bare a Son and shall call his Name Immanuel 'T is added Matth. 1. 23. which being interpreted is God with us Answ 1. Matthew as all know wrote his Gospel in Hebrew and therefore did not interpret the Hebrew Name no more than the Prophet whose Words he cited had done before him We are not bound
for the Godhead of the Son or Spirit because as now Christians are baptized unto them so the Jews were baptized unto Moses and John's Disciples unto John. 9. Luke 1. 16 17 76. Many of the Children of Israel shall he John Baptist turn to the Lord their God and he shall go before him in the Spirit and Power of Elias Thou Child shalt be called the Prophet of the Highest for thou shalt go before the Face of the Lord to prepare his way Answ See on Isa 40. 3. 10. Luke 17. 5. The Apostles said unto the Lord Increase our Faith. Answ By thy Prayers to God which are always heard for us 11. Luke 24. 47. That Repentance and Remission of Sin should be preached in his Christ Name Answ The sense is Christ commanded the Disciples to require Men to repent and on their so doing to assure them in his Name or from him that God would forgive them 12. John 1. 1. c. In the Beginning was the Word c. Answ The Trinitarian Exposition of this Chapter is absurd and contradictory 't is this In the Beginning i. e. from all Eternity Answ From all Eternity is before the Beginning or without Beginning not in the Beginning In the Beginning must refer to some time and thing it must be in the Beginning of the World or of the Gospel or of the Word and in which ever of these senses it is taken the Word cannot be from all Eternity by Virtue or Force I mean of this Expression Was the Word i. e. was God the Son. Answ But where in Scripture is the Word called God the Son The Word was with God i. e. The Son was with the Father Answ It seems then that God in this clause is the Father But was not the Son also with the Holy Ghost and is not he too according to the Trinitarians God or a God If he is why doth St. John only say the Son was with the Father and how comes the Father to engross here the Title of God to the Exclusion of the Holy Ghost The Word was God. What shall we do here was the Word the Father for so they interpreted God in the foregoing clause No God in this clause hath a new meaning 't is God the Son. But in the whole Scripture there are not these words God the Son. The same was in the Beginning with God. How comes this to be again repeated for John had said once before that the Word was with God. They care not 't is said and that 's enough The Truth is according to their sense of this Context no account can be given of this Repetition and they must allow it to be a meer Tautology But let us say the Socinians hear Grotius interpreting this sublime Proem of St. John's Gospel Ver. 1. In the Beginning i. e. when God created the Heavens and the Earth For these Words are taken from Gen. 1. 1. was the Word The Hebrews call that Power and Wisdom of God by which he made the World and does all other his extraordinary Works his Word Psal 33. 6. By the Word of the Lord were the Heavens made Heb. 11. 2. The Worlds were made by the Word of God. 2 Pet. 3. 5. By the Word of God the Heavens were of old They borrowed this Expression from Moses who in describing the Creation saith that God said Let there be Light Gen. 1. 3. God said Let there be a Firmament Gen. 1. 6. and so through the whole Chapter Undoubtedly Moses is not to be understood of a Word orally spoken for God is a Spirit but his meaning is God put forth his Power and Wisdom and thereby created Light and the Firmament c. As easily as Men can speak these Words Let there be Light Let there be a Firmament Thus we see why the Divine Wisdom and Power was called the Word by David and so many Writers of the New Testament The Word was with God i. e. It was not yet in the World or not yet made Flesh ver 10. and 14. but with God. The Word was God i. e. The Word or Divine Wisdom and Power is not something different from God but being his Wisdom and Power is God. 'T is the common Maxim of Divines that the Attributes and Properties of God are God. Which is in some sense true We may also here note that those Persons whether Angels or Men to whom the Divine Word hath been in an extraordinary Degree communicated have also had the Names Jehovah and God given to them The Angel who destroyed Sodom by a miraculous Tempest from Heaven is called Jehovah so is he that promised Abraham to cause Sarah to conceive a Son Gen. 18. 13. On the same account God says to Moses Exod 7. 1. See I have made thee a God to Pharaoh Ver. 2. The same was in the Beginning with God. This is here again repeated by the Evangelist to teach us that the Word is so God that it is not all that God is there being other Properties and Attributes of God that are communicable as well as the Word Ver. 3. All things were made by him The English-Geneva Translation saith here All things were made by It. But it matters not for the Word begins here to be spoken of as a Person by the same Figure of Speech that Solomon saith Wisdom hath builded her House and hewn out her seven Pillars Prov. 9. 1. And that David calls God's Commandments Counsellours Psal 119. 24. Ver. 4. In him i. e. In him when he was in the World and was made Flesh Ver. 10. and 14. Was Life i. e. By the Word when made Flesh or Man the way and manner of obtaining Life eternal Life was discovered to the Gentiles The way is the Doctrine of the Gospel John 12. 50. And the Life was the Light of Men i. e. The Life-giving Doctrine by him taught was that Light to and by which Men may and ought to direct their Steps in order to eternal Blessedness John 12. 50. So here the Doctrine of Christ the Gospel is called Light as before it was called Life Ver. 8. He John was not that Light i. e. John neither was nor was the bringer of the Light of the Gospel though he bare Witness to both 'T is usual in familiar Speech to call the Bringer of a thing by the name of the thing he brings and for this reason our Saviour is called Life and Light John 14. 6. John 8. 12. Ver. 10. He was in the World. Here the Evangelist returns to speak of the Word The sense is in Process of time the Word became incarnate that is Abode on the Person of Jesus Christ and so conversed in the World among Men. God communicated his Word that is a vast Effusion of his Divine Power and Wisdom to his Son the Lord Christ Acts. 10. 38. The World was made by him i. e. The World and all Men were made by this Word which afterwards abode on Jesus Christ and which