Antichrist that denieth the Father and the Son verse 23. Whosoever denieth the Son the same hath not the Father 1 John 4. 15. Whosoever shall confess that Jesus is the Son of God God dwelleth in him and he in God 1 John 5. 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God verse 11 12. And this is the record that God hath given to us eternal life and this life is in his Son He that hath the Son hath life he that hath not the Son hath not life Nevertheless there is great difference about this appellation the Son of God whether it import Divine Nature distinct from Humane or Humane Nature yet by Divine operation not by the ordinary way of natural generation as other men are begotten but by the supernatural operation of the Holy Ghost according to that of the Angel to Mary Luke 1. 35. The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee Therefore also that holy thing which shall be born of thee shall be called the Son of God Whence the Samosatenians and Photinians of old so the Socinians in this last age deny that Jesus Christ had Being afore his conception by the Holy Ghost in the Virgins womb but the Arians granting him to have a Divine Nature say that he was created by God the first creature out of nothing and then that by him God the Father made all things else In opposition to whom the Creed of the first Nicene Councel as it is in Eusebius his Epistle to the Church of Caesarea set down by Arch-Bishop Usher in his Diatriba de Symbolis pag. 16. out of At hanasius operum tom 2. pag. 48. edit Commelinian Socrates lib. 1. Hist. c. 5. Theodoret. lib. 1. c. 12. and Gelasius Cyricenus in Act. Concil Nic. part 3. c. 35. is thus We believe also in one Lord Jesus Christ born the only begotten of the Father that is of the substance of the Father God of God light of light very God of very God begotten not made of the same substance with the Father by whom all things were made both the things in heaven and the things in the earth In which there are these propositions included 1. That Jesus Christ was before any creature was made 2. That he was begotten of the substance of the Father not made of nothing as the Arians held 3. That he was very God of very God of the same substance with the Father 4. That by him all things were made whether in Heaven or in Earth which propositions are proved by these Texts of Scripture SECT 3. Christ's being the Son of God in the sense of the Nicene creâ—d is proved from John 1. 1 2 3 4 5 9 10 14 18. THe first Text of Holy Scripture which I shall produce to prove them is John 1. 1 2 3 4 5 9 10 14 15 18. where it is thus said In the begining was the Word and the Word was with God and the Word was God the same was in the begining with God All things were made by him and without him was not made any thing that was made in him was life and the life was the light of men And the light shineth in darkness and the darkness comprehended it not verse 9. He was the true light which enlightneth every man that cometh into the world vers 10. He was in the world and the world was made by him and the world knew him not verse 14. And the Word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Father full of grace and truth verse 15. John bare witness of him and cried saying This is he of whom I spake He that cometh after me is preferred before me for he was before me verse 18. No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath declared him It is agreed on that by the word is meant Jesus Christ as appears from verse 17 29. and other passages in the Text and therefore thence I argue He who was in the beginning of the Creation with God was God by whom all things were made whose life was the light of men the true light inlightning every man that cometh into the world by whom the world was made who was made flesh was the only begotten of the Father in the bosom of the Father before John the Baptist was before any creature was made begotten of the substance of the Father not made of nothing very God of very God of the same substance with the Father by whom all things were made But such was Jesus Christ therefore he was before any creature was made begotten of the substance of the Father not made of nothing very God of very God of the same substance with the Father by whom all things were made The minor is almost the express words of the Text the major is evident from the equivolence of terms it being all one to be God in the beginning by whom all things were made the world was made the only begotten of the Father in his bosom before John Baptist as to be before any creature was made begotten of the substance of the father not made of nothing very God of very God of the same substance with the Father by whom all things were made SECT 4. The exceptions against the proof of Christs God-head from John 1. 1. c. are set down NEvertheless the major proposition of the argument is denied and for a reason of the denial it is said 1. That the scope of the Apostle is to set forth by whom the Gospel began as appeareth by the very appellation of the Word here given to Christ in regard of his Prophetical office in publishing the Gospel 2. That by in the beginning is not meant the creation of Heaven and earth at first but of the preaching the Gospel and the new creation as is meant Mark 1. 1. Luke 1. 2. John 6. 64. and 8. 25. and 15. 27. and 16. 4. Acts 11. 15. Heb. 2. 3. 1 John 1. 1. and 2. 13 14 24. 2 John 5. 6. which note a special term of beginning which was the time of Christs preaching in respect of which he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning Luke 3. 23. to wit to preach the Gospel when he was about thirty years of age not as it is translated began to be about thirty years of age 3. That he was with God in Heaven about that time being taken up into the third Heaven as Paul was 2 Cor. 12. 2. and so was in the bosom of God as is gathered from Iohn 3. 13 31 32. and Iohn 6. 62. 4. That he was a God as Moses is said to be Exod. 7. 1. because of the power he had to work miracles and therefore Iohn 1. 1 the Word is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the article
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and should be rendred a God not God or the God 5. That by all things made by him is not meant the Heaven and Earth at the first creation but the things or persons belonging to the new creation by Iesus Christ expressed in these places 2 Cor. 5. 17 18 19. Ephes. 2. 10. Ephes. 3. 9. 6. That when it is said the world was made by him the meaning is the Church was reformed by him or life eternal was revealed by him called Heb. 2. 5. the world to come 7. That his life was the light of men by his preaching or that in him was life upon his Resurrection and that this life was the light of men by saving them and raising them up from the dead 8. That it should not be read Iohn 1. 14. he was made flesh but the Word was flesh that is a man of humane weakness after he was a man and so not meant of his humane nature at his incarnation but his after condition in his life 9. That as Isaack is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 17. by reason of his being Abraham's Heir and extraordinary birth not because he was the only begotten of the substance of Abraham So Iesus Christ is termed the only begotten of the Father not from his peculiar generation of the substance of the Father before the Heaven and Earth were made but so other peculiarities 1. Because he was by peculiar operation of the Holy Ghost generated in the Virgins womb which is the reason of this title of the Son of God given to Christ by the Angel himself Luke 1. 35. 2. Because of his special sanctification and mission which is the reason given by Christ himself Iohn 10. 36. 3. Because of his resurrection from the dead which is the reason given by St. Paul Acts 13. 33. and therefore termed the first begotten from or of the dead Col. 1. 18. Rev. 1. 5. 4. Because of his singular exaltation and office which is agreeable to what is said Psal. 89. 27. and whereby he is termed the first born among many brethren Rom. 8. 29. and by reason of his calling to the office of chief-Priest-hood that is applied to him Heb. 5. 5. which is written Psal. 2. 7. Thou art my Son this day have I begotten thee 10. That he was before Iohn Baptist not in him but in power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mightier or stronger than him which is the word used concerning the same speech in the other three Evangelists Matth. 3 11. Mark 1. 7. Luke 3. 16. SECT 5. The sense of John 1. 1 2 3 4 5 9 10 14 15 18. given by the Adversaries is refelled I Reply 1. That Irenaeus lib. 3. Adv. Heresies c. 11. and others near the Apostles time say that the scope of the Evangelist Iohn in writing this Gospel was to oppose the Heresies of the Gnosticks Ebion Cerinthus Marcion Valentinus and such others as whether from Platonick Philosophy or other fancies corrupted the doctrine of the God-head made Christ a meer man contrary to which St. Iohn asserts his divinity in the beginning and thence got the name of the Divine and his Gospel to be that part of Scripture which doth most plainly deliver Theology or speech of God and thereby as also in relating many Acts and Sermons of Christ omitted by other Evangelists which makes a supplement to their Histories 2. That the series of the Apostles words the expressions compared with Gen. 1. 1 2 3 4 5. of in the beginning was the word with God all things were made by him the life was the light of men the light shineth in darkness and the darkness comprehended it not are so correspondent to each other that none but will say that at least St. John did allude to Moses his description of the first creation and that he did use Moses his expressions and therefore meant the same thing hath been conceived not only by Christians but also by Aâ—relius the Platonist as Eusebius in his book of Evangelical preparation lib. 11. c. 19. relates nor is it to be slightly passed over which John Cameron observes in his answers to questions on the Epistle to the Hebrews ch 1. v. 2. concerning Gods manner of delivering mysteries in the Old Testament that it was to be but dusky as in the twi-light until the Messias his time who should fully discover the things of God as the Sun when it is risen doth things before obscured and that the Apostle knew Christs creating the world in the beginning even from Gen. 1. For wherefore saith he I beseech you should Moses which no where else is done in the whole Scripture so often bring in God speaking let this and that be made and after it was made For certainly God then used no speech as when he spake to the Prophets It is but a cold answer that Moses did so write that it might be signified after a humane manner that God made all things by his beck For who doubts of that or doth not indeed know that to make the frame of the world God used no tools or engines Besides if that were the intent why is not also else-where God brought in using like speech when he did some great work or miracle I do no whit doubt but John had an eye on that place when he termed Christ the Word as if he had said that Christ was pointed out by those expressions He said and it was made although obscurely indeed as befitted those times even as also obscurely mention is made of the Holy Spirit in the same chapter when Moses said and the Spirit of God moved upon the waters For indeed at first view he seems to speak of some wind and so the Chaldee Paraphrast expounded that place But because no reason can be given whence that wind should arise or fit cause why it should move upon the waters men might be inclined to conjecture that Moses in that place had respect to another thing In the same manner plainly sith no reason of so diligent and heedful an observation fit enough can be given that God spake of each thing severally Let it be made and it was made there must be some mystery couched under those expressions When therefore in the New Testament we are taught that all things were made by Christ let the Jews either open and explain to us that Mystery or let them not shew themselves stiff in this matter I confess indeed that without the light of the Gospel we should be hesitant here with the Jews but sith Christ is called the Word and said to be he by whom God made all things no man hath any more cause of doubting left but that Moses would intimate it by that diligent observation which the words of the Psalmist Psal. 33. 6. 9. By the word of the Lord were the Heavens made and all the host of them by the breath of his mouth He spake and it was done besides those wordâ— Psal. 136.
were unnecessary to prove sith his composition of Body Birth Growth Properties Actions Sufferings and what ever else prove a Person to be a man as we are as plainly are related and were as fully manifested to have been in Christ Jesus as in any other man but that as of old Valentinus Marcion and some others denied his body to have been of humane seed as the matter holding it to have been imaginary not real or Coelestial and to have passed through the Virgins womb So others of late have denied the truth of Christs Incarnation and the reason of his being termed the Son of man contrary to the holy Scriptures as shall be shewed by these Texts following which ascribe both a Divine and Humane Nature to one and the same Person the Lord Jesus Christ both while he was on Earth and as he is now in Heaven and shall appear at his future coming to Judgement To this purpose are the words alledged before out of John 1. 14. which shew that the same Person who is the Word was Flesh which because I have before vindicated Sect. 6. I shall not insist on here nor on such proofs as may be made from Col. 1. 18. or Heb. 1. 3. in which that is ascribed to the Son whom I before proved Sect. 9 10 11 12. from those chapters to be God which proves him a man to wit his being head of the body the Church the first-born from the dead who by himself purged our sins and is sate down on the right hand of the Majesty in the heights But consider other places where both natures in one Person are declared Among which I shall chuse to insist on first those places which speak of Christ as descending from the Fathers according to the Flesh as Acts 2. 30. Therefore David being a Prophet and knowing that God had sworn with an oath to him that of the fruit of his loins according to the flesh he would raise up Christ to sit on his Throne Rom. 1. 3 4. Concerning his Son Jesus Christ our Lord which was made of the seed of David according to the flesh who was declared or determined the Son of God in or with Power according to the Spirit of Holiness by the Resurrection of or from the dead Rom. 9. 5. Whose are the Fathers and of whom Christ according to the flesh who is over all God blessed for ever Which Texts do expresly teach that Jesus Christ had a humane nature which is termed the flesh as it is frequent by Flesh to understand a man or Humane Nature Rom. 3. 20. and 11. 14. Isa. 58. 7. Gal. 2. 16. For he was of the fruit of Davids loins according to the Flesh which being a restriction cannot limit raising up but Christ and so notes another part according to which Christ was not raised up out of the loins of David which must be understood of his Divine Nature according to which he was Davids Lord Mat. 22. 44 45. He was of the seed of David and of the Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to that which was according to the Flesh restrictively after it implying another Nature according to which he is of an higher original even the Son of God Rom. 1. 3 4. God over all blessed for ever Rom. 9. 5. Whence it is inferred He who is so Davids Son according to the flesh raised up out of the fruit of his loins according to the flesh made of the seed of David according to the flesh of the Fathers according to the Flesh as that he is also Davids Lord the Son of God God over all blessed for ever is consubstantial with the Father as touching the God-head and consubstantial with us as touching his Man-hood But such is Jesus Christ. Therefore c. SECT 16. The Exception against the Argument from Acts 2. 30. Rom. 1. 3 4. Rom. 9. 5. is set down AGainst this it is thus excepted When the Apostle saith that Christ came of the Fathers according to the flesh who is over all a God blessed for ever the opposition is not entire and exact as wanting the other Member What that Member is another passage of the Apostle wherein you have the same opposition in describing Christ will inform you It is Rom. 1. 3 4. concerning his Son Jesus Christ our Lord who was made or rather born of the seed of David according to the flesh and declared to be the Son of God with Power Gr. determined or ordained Son of God in Power according to the Spirit of Holiness by the Resurrection from the dead Here you see that to those words according to the flesh are opposed these according to the Spirit of Holiness Again What this Spirit of Holiness is will be no hard matter to find out if we consider that as the flesh signifyeth a constituting part of Christ namely his fleshly body so also must the Spirit of holiness opposed thereunto signifie a constituting part If so then it is not the holy Spirit as every one will confesse nor the reasonable soul of Christ because he is intimated to have had this Spirit by means of the resurrection from the dead whereas he had a reasonable Soul before his death Nor the Divine Nature for that is no where in Scripture designed by the name of Spirit or Spirit of holiness Besides the adversaries hold that Christ had the Divine Nature whilst he was yet cloathed with flesh It remains therefore that by the Spirit of holiness which Christ had by means of the resurrection of the dead and is a constituting part of him is to be understood his Holy Spiritual Body whereby he is excepted from other men being the first-born from the dead or the first that so rose from the dead as that he never dyed again but was cloathed with a Spiritual body and made like to God who is a Spirit And now the sense of that passage beginneth to appear Heb. 9. 14. How much more shall the blood of Christ who through the eternal Spirit Gr. through an eternal Spirit for no Article is prefixed offered himself without spot to God Purge your consciences from dead works to serve the living God By eternal Spirit is here meant the spiritual body of Christ which lasteth to all eternity and this expression is opposed to what the same Divine Authour speaketh of Christ Heb. 5. 7. who in the daies of his flesh c. For eternal is contrary to dayes and spirit to flesh Neither will that which we have here spoken seem strange to him who having penetrated into that profound Epistle to the Hebrews knoweth what is there frequently intimated that Christ then made his offering for our sins when after his Resurrection he entered into Heaven and being endued with a spiritual and immortal Body presented himself before God For so the Type of the Levitical High-Priest making the yearly Atonement for the siâ—s of the People Levit. 16. did require For as the Atonement was not then made when he
of the Apostles Propositions consist with the sense they give for then St. John should have said thus In the beginning the Word was with God and after he had been with God he came down from Heaven and was the Word that is preached the Gospel and then he was a God as being endued with divine Power and Empire to cast out Devils and to do great works as Moses did whereas the first thing he sets down in the being of Christ in the beginning and then his being with God and his being God and the making of all things by him which can be applied in this order to no beginning but that of the Creation and therefore in the beginning must be understood of the first Creation of all things and not of the publishing the Gospel as they would have it 3. This consideration also overthrows their sense of the words was with God of his being taken up into Heaven that so he might talk with God and be indeed his Word For if it were meant of his taking up into Heaven in a humane body as 2 Cor. 12. 2. is said of Paul then it should have been put first whereas it is the second and fourth Proposition John 1. 1 2. and being repeated v. 2. and then it following verse 3. all things were made by him and without him not one thing was made that was made it plainly shews that the meaning is that he was with God in the work of Creation of the Heaven and Earth so as that all things were made by him as the Son of God or God with the Father As for the words verse 18. of his being in the bosom of his Father they do not shew his receiving instructions from God as a Messenger taken up into Heaven that he might be sent down again to deliver his Message perfectly and amply but the love and intimacy and nearness to his Father in that he was his only begotten Son and therefore was perfectly acquainted with him and his mind And it seems to me that the Evangelist alluded John 1. 1 2 18. to the passages which are Prov. 8. 29 30. When he gave to the Sea his decree that the waters should not passe his commandement when he appointed the foundations of the Earth then I was by him as one brought up with him Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Foster Child Aquila 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nursed as a Child in the bosom and I was daily his delight rejoycing alwaies before him which is the opinion of Grotius annot ad Jâ— 1. 1. Prov. 8. 27. and many others and shews that the being in the bosom was not as a Servant to be imployed but as a Son in whom he delighted as is said Matth. 3. 17. and 17. 5. As for that which hath been immagined concerning the meaning of the words The Word was with God John 1. 1 2. as if it were thus He was known to God though unknown to men till he was manifested by John as it is partly false sith he was known to Mary his Mother Zecharias Elizabeth Simeon Anna Joseph to the Wise men of the East as the Son of God King of the Jews a horn of Salvation out of the house of David the Lord the rising from on high the light of the Gentiles the glory of the people Israel the Lords Christ as may be perceived by reading Luke 1. and 2. ch Mat. 1. and 2. so is it frivolous as being without any example of such use of the expressions and contrary to the use of the phrase which still notes presence of being or subsistâ—nce or cohabâ—â—ation as Mat. 13. 55 56. Mark 6. 3. and 9. 19. Luke 9. 41. 1 Cor. 16. 6. c. and signifies Joh. 1. 1 2. his being with God in the beginning of the Creation as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee Joh. 17. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 8. 30. which the Chaldee Paraphrast reads at his side and Exod. 20. 19. Let not the Lord speak with us by the Word which is before the Lord and the Wisdom of Solomon as it is stiled ch 9. 9. saith thus And wisdom was with thee which knoweth thy works and was presenâ— when thou madest the world where the translators in the margin not unfitly place Prov. 8. 22. Joh. 1. 1 2 3 10. as parallel Texts to shew the presence and co-operation of the Word in the making of the World which shew the Jews had some â—nkling of the Words subsistence at the Creation though the writing be Apocryphal nor doth his being with the Father John 1. 1 2. signifie objective presence but essential As for the device of Christs being taken up into heaven in his humane body as it is a late invention so it is improbable sith no certain time or other circumstance is expressed in the Evangelists in which it should be which in so remarkable a thing it 's not likely would have been omitted any more than in Paul's narration of himself 2 Cor. 12. 2. if such an ascention had been nor is the reason given that he should be taken up to Heaven that he might talk with God and receive the most certain and absolute knowledge of the Kingdom of Heaven which he was to propose to men probable sith another reason is given of his knowledge John 3. 34. For he whom God hath sent speaketh the words of God For God giveth not the Spirit by measure to him nor is he any where said to go from the Earth and to return thither and when Christ speaks of his going to Heaven he saith Luke 24. 26. Ought not Christ to suffer these things and to enter into his glory Which intimates his going to Heaven to have followed his sufferings and Heb. 9. 12. the Authour of that Epistle saith By his own blood he entred in once into the holy place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it be read once or for once or at once it notes but one time entring into heaven with his blood as his offering was but once Heb. 10. 10. and not often as the High-Priest Aaronical did As for what is alledged that John 6. 38 46 51 62. Christ affirmeth that he came down from Heaven and had seen God and that he was the living bread which came down from Heaven whereof whosoever did eat should live for ever so the bread which he would give was his flesh which he would give for the life of the world And afterwards asketh the Jews what if they should see the Son of man ascending up where he was before namely before he began to preach the Gospel as he himself intimateth John 8. 42. Where he saith if God were your Father you would love me for I went out from God and came for neither came I of my self but he sent me And John 16. 28. Where he saith I came out from the Father and came into the world Again or rather on the contrary I leave the world and go to the Father which
going forth from the Father every one may easily perceive by the opposition of the following clause is meant of a local procession of Christ from God and that before the discharge of his Embassy for to come or to come into the world signifieth to treat with men in the name of God and to perform a publick Office among men See Iohn 1. 15. 27 30. and Iohn 1. 5 20. Mat. 11. 3 18 19. Ioh. 17. 18. compared with chap. 16. 21. and chap. 18. 37. it evinceth not a bodily ascent into Heaven of Christ to learn of God afore his publishing the Gospel For it is not said whither he ascended before but was before which notes presence there but not local motion nor is it said in his humane body though it be said the Son of man was there before yet this may be understood by the figure of communication of properties very frequent in speeches of Christ according to his Divine Nature nor is he said to be there before his preaching the Gospel restraining the time to it it may be meant of his being in Heaven afore the World was as it is said Iohn 17. 5. nor is it said Christs flesh came from heaven or that he came from Heaven by local motion or saw God by his eyes of flesh his coming and seeing God may be understood of his Divine Nature in respect of which he was of Heavenly Original though his being bread be meant of his flesh and humane nature in which he suffered and his coming out from God and coming John 8. 42. is expounded of his receiving commission from God as the words shew neither came I of my self that is I have not taken upon me this Office I now administer of mine own motion only but he sent me nor is coming out from the Father necessarily understood of coming out from the Father and coming into the world by local procession but the coming out from the Father may be meant of receiving commission from his Father or his original being and his coming into the world either of his humane birth or as the allegation expresseth it his treating with men in the Name of God and performing a publick office among men unto one of which the Texts produced lead us and not to the sense of local procession in his humane body nor doth the opposition prove it for the sense may be right thus I came out from the Father by generation and taking my commission from him and came into the world by humane birth or as it is Iohn 12. 46. A light into the world by my preaching the Gospel and again or on the contrary I leave the world by death or removing from the Earth and go by my bodily ascent to the Father As for Iohn 3. 13. neither is the coming down from Heaven nor his being in Heaven necessarily understood of removal from Earth to Heaven and back again by bodily motion but may be meant of his being in Heaven in his Divine nature and coming down from Heaven by being made flesh or receiving his commission from God in respect of one or both of which he is said verse 31. to come from Heaven from above in opposition to being of the Earth by humane generation or authority And verse 32. he is said to have seen and heard by his intimacy with his Father and the communication of the Spirit verse 34. not by his bodily eyes or ears upon a supposed personal humane presence and conference with God in Heaven 4. The Apellation of God given to the Word Job 1. 1. is not from his Office as altogether Divine as being above Prophets whose Office if compared with Christs was humane For Moses was a Prophet of whom God said Numb 12. 8. With him will I speak mouth to mouth even apparently and not in dark speeches and the similitude of the Lord shall he behold and St. Paul was rapt into the third Heaven and heard words unspeakable 2 Cor. 12. 4. and yet neither of them termed God yea St. Paul abhorred it with indignation Acts 14. 11 15. such persons may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine men not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods nor is the Word termed God as endued with Divine Power For then Moses might be so termed for he was a Prophet endued with Divine Power and Empire so as to controul Pharaoh and to work Miracles But Moses is not termed God though God said to him I have made thee a God to Pharaoh Exod. 7. 1. and thou shalt be to Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or instead of God that is as a Prince or Master to command or direct him Exod. 4. 16. But the Word it 's said Iohn 1. 1. was God absolutely noting what he was in himself not relatively what he was to another shewing what he was in nature and power not what he was designed for or what his imployment or work should be or what he was in Office no whit expressing from whom to whom for what he was sent or what he did but what he was And his being God is said to be in the beginning not in the progress of his preaching in which he did Miracles nor after his Resurrection when all Power was given him in Heaven and in Earth Mat. 28. 18. nor after his ascention when he was exalted by the right hand of God Acts 2. 33. God made him both Lord and Christ verse 36. But in the beginning of the Creation when he made all things and therefore was God the Creatour as the Authour to the Hebrews ch 3. 4. asserts He that built or framed all things is God where it may be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is put without the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet by God is there meant not a substituted God by Office but God the Creatour and Iohn 1. 6 12 13 18. and in a great number of other places it is likewise used and therefore notwithstanding this exception the Word is to be believed to have been God Creatour very God of very God in the beginning of the Creation at first as v. 3. is asserted 5. That the making of all things by the Word is not meant of the new Creation is proved before Sect. 13. and that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Iohn 1. 3 10. translated by us made are used of the first Creation is manifest from the use Heb. 4. 3. and 11. 3. 1 Cor. 15. 45. as Gen. 2. 7. and Gen. 1. 3 6 9 11 14 15 20 24. and 2. 4. and therefore the creation of all things of the world at first is fiâ—ly expressed by those words Iohn 1. 3 10. and so the universal Creation at first ascribed to the Word Nor is it any deminution to Christ that it is said all things were made by him and without him was nothing made which was made and the world was made by him For the expressions by him not
of the Lord Jesus Christ. 2 Pet. 1. 2. Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord. 2 John 3. Grace be with you mercy and peace from God the Father and from the Lord Jesus Christ the Son of the Father in truth and love And accordingly where the word God or Father is put simply it is distinctly applyed to the Father of our Lord Christ Rom. 1. 1 3 4 8 9 and 3. 25 26. and 5. 1 2. 8. 10 11 15. and 6 4 11 23. and 7. 4. 25. and 8. 3. 17. 33 34 39. and 10. 9. and 14. 17 18. and 15. 5 6 7 8 9. 16. 17 19 30. and 16. 20. 26 27 1 Cor. 1. 1 2 9. 24 30. and 3. 23. with many more both in the Epistles and other writings of the New Testament in which God is distinguished from the Lord Christ and is therefore meant of the person of the Father concerning whom the Apostle doth expresly say 1 Cor. 11. 3. I would have you know that the head of every man is Christ and the head of the woman is the man and the head of Christ is God In like manner Arch-Bishop Usher in his Diatriba about the ancient Apostolical Creed of the Roman Church and other forms of faith wont to be propounded in Catechism and Baptism both by the western and eastern Christians tells us pag. 13. out of Rufinus that almost all the eastern Churches do thus deliver their faith I believe in one God the Father Almighty and in the following speech whereas we say and in Jesus Christ his only Son our Lord they deliver it thus and in one Lord our Lord Jesus Christ his only Son which he shews in the shorter and larger Creâ—ds Hierosolymitan Alexandrian that of Eusebius Caesariensis recited at the first Nicene Councel and with some addition assented to as their Creed Dr. Pearson Exposition of the 8th Article we have already shewn that the Father is originally that one God which is deried by none Hereby we may understand who is meant by the Father to wit the Father of Christ and therefore the Kingdom is termed by Christ the Kingdom of his Father Matth. 26. 29. because it is appointed or delivered to Christ by the Father Luke 22. 29. Matth. 11. 27. and 28. 18. John 3. 35. and 5. 19 20 21 22 23 26 27. and 13. 3. Actâ— 2. 33. 36. 2 Pet. 1. 17. and in all his administrations Christ expresseth his aim not to be his own but his Fathers glory John 8. 50. 54. and 14. 13. Sometimes it is termed the Kingdom of their Father Mat. 13. 43. because God appoints it to the Saints Luke 22. 29. and 12. 32. and therefore Christ saith Mat. 20. 23. To sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father Mat. 25. 34. Then shall the King say to them on his right hand come ye blessed of my father inherit the Kingdom prepared for you from the foundation of the world Acts 1. 7. It is not for you to know the times or the seasons which the Father hath put in his own power For which reason it is said 1 Cor. 8. 6. Of him are all things and believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or to him in the sense in which it is said Rom. 11. 36. For of him and through him and to him are all things to him be glory for ever Amen And concerning Christ it is aid Phil. 2. 8 9 10 11. Because he humbled himself and became obedient unto death even the death of the Cross therefore God also hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in Heaven and things in Earth and things under the Earth and that every tongue should confess that Jesus is the Lord that is God's King King of Kings and Lord of Lords at his appearance and in his Kingdom and this shall be to the glory of God the Pather And more fully St. Paul expresseth it 1 Cor. 15. 24 25 26 27 28. Then cometh the end when he shall have delivered up the Kingdom to God even the Father when he shall have put down all rule and all authority and power For he must reign till he hath put all enemies under his feet The last enemy that shall be destroyed is death For he hath put all things under his feet but when he saith All things are put under him it is manifest that he is excepted which did put all things under him that God may be all in all Whence you may observe that the term God is distinctly put for the person of the Father in contradistinction to the Son and that it is the Father who appoints the Kingdom to the Son that he puts his enemies under his feet that the Son shall deliver up the Kingdom to the Father that the issue or end is that God to wit the Father may be all in all that is in all the management of this Kingdom from the begining to the end the Father may be glorified by the Son and by all others to whom the Kingdom is given SECT 2. Jesus Christ is the Son of God in the sense professed in the Nicene Creed THis leads us to enquire concerning the terms Son of God of Man Christ the Lord Jesus Christ which are the titles by which he is expressed whose the Kingdom is said to be and therefore we cannot rightly conceive of this Kingdom without understanding these terms That the title the Son of the living God given to Jesus Christ the Son of Man is a fundamental Article of the Christian Faith is manifest from Christs approbation of Peters answer to Christs question to his Disciples Matth. 16. 13. Whom do men say that I the Son of man am To which St. Peter answered verse 16. Thou art the Christ the Son of the living God whereto it is said Jesus answered and said unto him Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it unto thee but my Father which is in Heaven And again when Jesus said to the twelve Will ye also go away Simon Peter answered him Lord to whom shall we go thou hast the words of eternal life and we believe and are sure that thou art that Christ the Son of the living God John 6. 68 69. And when the Eunuch said to Philip Acts 8. 36. See here is water what doth hinder me to be Baptized Philip said If thou believest with all thine heart thou maist and he answered and said I believe that Jesus Christ is the Son of God verse 37. St. Paul Acts 9. 20. preached Christ in the Synagogues at Dimascus that he is the Son of God and John 1. 49. Nathanael said to Christ Rabbi thou art the Son of God thou are the King of Israel 1 John 2. 22. He is
of the Gospel began For Christ is not termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we translate the Word because he was Gods Messenger to declare Gods mind to us in the Gospel the term Word is not fit to expresse a deputy but the term Ambassador Legaâ—e but because it signifies Reason and Wisdom and therefore fitly expresseth Christ who was the Wisdom of God by whom he made all things at the beginning of the Creation Psal. 136. 5. Prov. 3. 19. with whom he was when he prepared the Heavens Prov. 8. 27. to which the Evangelist alludes when he saith John 1. 2. the same was in the beginning with God and the Authour of the Book of Wisdom ch 9. 2. alluding to that Gen. 1. 26. Let us make man in our Image saith who hast framed man in thy Wisdom or because all things are said to be made by the Word of God as in the places before alledged Psal. 33. 6. 9. Psal. 148. 5. alluding without doubt to the expressions Gen. 1. 3 6 9 11 14 20 24 26 28. and accordingly the holy Writers in the New Testament expresse the first Creation as done by the Word of God St. Paul 2 Cor. 4. 6. God who commanded the light to shine out of darkness Heb. 11. 3. Through faith we understand that the worlds were framed by the Word of God 2 Pet. 3. 5. For this they willingly are ignorant of that by the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the heavens were of old and the Earth standing out of the water and in the water or as it may be read consisting of water and by water for which reason the Chaldee Paraphrast in abundance of places especially where Gods creating of Heaven and Earth is signified useth this expression I have done it by my Word as Isa. 45. 12. and 48. 13. Hos. 1. 7. whence it is apparent that St. John used the term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word as a title known to the Jews answering to the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that as Heinsius Arist. sac exercit in non c. 3. observes it undoubtedly comes from the East not from the Greeks and that by reason of his relating Gods acts especially the Creation as done by the Word it is not given by the Evangelist to Christ to signifie his preaching of the Gospel but his creation of the World at first and consequently to be understood of his Divine Nature in which he created all things in the beginning of the world nor doth the speech 1 John 1. 1 2. that what was from the beginning which he and other Apostles had seen with their eyes and their hands handled of the Word of Life prove that the term Word of Life imports only Christs humane nature or that he is so termed from preaching the Gospel For it is not said that they handled or saw the Word of life but they heard saw handled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the Word of life that is as verse 2. And the life was manifested and we have seen and witness and shew unto you that eternal life which was with the Father and was manifested unto us that is as is expressed 1 Tim. 3. 16. God was manifested in the flesh so that what they heard saw handled concerning the Word of Life or Divine Nature was manifested in the flesh by his words of command to unclean Spirits to depart to the Winds and Seas to be still by his Miracles which they saw felt tasted whereby he manifested his glory Joh. 1. 14. and 2. 11. and 11. 40. whence Christ argues John 10 37 38. If I do not the works of my Father believe me not But if I do though ye believe not me believe the works that ye may know and believe that the Father is in me and I in him John 14. 10 11. The words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the works Believe me that I am in the Father and the Father in me or else believe me for the very works sake nor is Christ described Rev. 19. 13. where he is called the Word of God as a Prophet to shew that the title Word of God imported his preaching but as a Warriour to shew his power not as the Essay on Rev. 19. 13. Because he came immediately from the Divine Majesty in Heaven to publish the Gospel to the world and had full power to do whatsoever miracles he pleased 2. It is true that in the beginning is wont to be restrained to the matter in hand nor is it denied but that in many of the places alledged in the second exception in the beginning is meant of the preaching of Christ nor is it material in this point whether beginning Luke 3. 23. be referred to Christs age or the preaching of the Gospel though the latter be lesse probable because then when Christ was Baptized of John he had not begun to preach the Gospel till after his temptation in the Wilderness But the thing to be proved is that the preaching of the Gospel is the matter in hand Joh. 1. 1 2. The word the beginning is used John 8. 44. 1 John 3. 8. Mat. 19. 4 8 and 24. 21. Mark 10. 6. and 13. 19. Heb. 1. 10. 2 Pet. 3. 4. for the beginning of the Creation and the very expressions John 1. 1 2 3 〈◊〉 5 10. and other evidences before alledged shew it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 1. 1. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as John 1. 1. and in both places are delivered with the like agreableness to Gods Majesty in creating that even as Longinus the Philosopher magnified Moses his description of the Creation so Franciscus Junius that eminent Divine was taken with the reading of John 1. 1. c. and from his inclinations to Atheism was by it brought to the knowledge of Christ as he relates in the narration of his own life As for the sense the Adversaries give In the beginning was the Word that is in the beginning of the Gospel was the Word that is the man Christ Jesus called the Word in that he was the immediate Interpreter of God by whom he revealed his counsel touching our salvation as we are wont to disclose our secrets by our words which reason it is said may not obscurely be collected from the 18. v. of the same chapter and the Word was with God being taken up into Heaven that so he might talk with God and be indeed his Word or the immediate Interpreter of his Will and receive the most certain and absolute knowledge of the Kingdom of Heaven which he was to propound to men it hath no colour from the Text For neither is it said in the beginning of the Gospel nor the appellation of the Word is given to Christ in regard of his Prophetical Office nor is it said in the beginning the Word was preaching but simply was noting his existence not his acting nor will the order
the confessing him to be the Son of God was more than to be the Son of Man John Baptist Elias Jeremiah or one of the Prophets 2. That this being the Son of God was such a thing as was not to be revealed by flesh and blood but by his Father in Heaven therefore it was not his being Gods Son by the supernatural conception of the blessed Virgin for that she could tell both by her own knowledge of her Virginity and the Angels revelation nor by special mission for that had been but as one of the Prophets as Moses and had been discernable by flesh and blood upon the sight of his great works to which he often appealed as demonstrating him to be sent of his Father as the Messiah John 14. 10 11. nor as Mediatour only for then there had been no more acknowledged by Peters confessing him to be the Son of the living God than by confessing him to be the Christ therefore he was the Son of the living God by generation of his Fathers Substance before the world was which his Father onely could reveal 2. This is further proved from these Texts of Scripture which make it the demonstration of the greatest love of God in giving his only begotten Son John 3. 16. not sparing his own Son but giving him up for us all Rom. 8. 32. But this had not been such a commendation of his love if Christ had been only a supernaturally conceived man specially commissionated as Mediatour if he had not been the Son of God by generation before the world was of his Fathers substance it had not been more than the not sparing holy Angels but giving them for us therefore he must be the Son of God by such generation of the Fathers substance as he had before the world was 3. Heb. 3. 4 5 6. our Lord Christ is preferred before Moses as being a Son over his own house and this house built by himself who built all things and therefore God whereas Moses was but faithful as a Servant in Gods house not his owâ— therefore Christ is the Son of God as he is God with his Father building or framing all things and consequently the Son of God by generation of his Fathers substance before the World was 4. It is said Heb. 5. 8. Though he were a Son yet learned he obedience by the things which he suffered which shewed a singular demission of himself in his obedience but if he had been only a Son by creation as the Angels or as a meer man by supernatural conception in the Virgins womb there had been no such demission of himself by agreement or accord as here and Heb. 10. 7. is set forth his subjection had not been free but necessary as being Gods creature if he had not been the Son of God by natural generation of his substance before the world was If he had been the Son of God only as sent by God to be Mediatour there had been a tautology to say although he was sent by God to be Meâ—iaâ—our yet he did obey as Mediatour and being consecrated or perfected became Authour of salvation to them that obey him which is as if he had said though he were Mediatour yet he was Mediatour which had been â—ugatory As for that which is chiefly objected that the reason of this title the Son of God given to Christ is from the peculiar Generation he had by the operation of the holy Ghost Besides that which is already said that such a forming was of Adam at first who was not the Son of God in that singular manner that Christ was and if there were no other reason of his being the Son of God but this he should be termed peculiarly the Son of the Spirit whereas he is stiled the only begotten of the Father it is said that holy thing which shall be born of thee intimates that what should be born of her was holy and had being before that birth of the Virgin and that his being called the Son of God was not for that as the cause at least not the sole cause and that his being called the Son of God was a consequent of being that holy thing God with us as it is Mat. 1. 23. The other Texts John 10. 36. Acts 13. 33. Heb. 5. 5. c. do only prove that his singular mission resurrection and Priest-hood demonstrated him to be the Son of God not made him such for then he had not been the Son of God before these whereas the Angels words shew Luke 1. 35. and the Adversaries yeild he was the Son of God from his Generation and Birth of the blessed Virgin 10. It is true the speech John 1. 15 27 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being translated is prefered before me may be well conceived to be the same or to answer to that which is Mat. 3. 11. Mark 1. 7. Euke 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is stronger than I or is more prevalent or more powerful than I But the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he was before me must note priority of time For 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was notes his actual existence what he was in Being not what he was to be in Gods Intention 2. Though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first note not only priority of order but also of rule and power and is sometimes as much as the chief yet it cannot be so meant John 1. 15 27 30. For 1. That was before expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred well was preferred before me noting chiefdom preheminence or power and therefore must note something distinct from it otherwise it would be a triâ—ling tautology and therefore it must be understood of priority of Essence in duration and excellency of being before him which alone may well be conceived as the cause of his praelation 2. If Christ had not being before John Baptist it could not be well said as it is v. 16. by him including himself And of his fulness we all have received and grace for grace sith John had his being as man before Christ and was filled with the Holy Ghost from his mothers womb Luke 1. 15. SECT 7. Christs Generation before the world was is proved from John 8. 58. CHrists being the Son of God afore his incarnation is proved from his words John 8. 58. verily verily I say unto you Before Abraham was I am The occasion of which words was from that which our Lord Christ in the Temple spake to the Jews ver 51. verily verily I say unto you if a man keep my saying he shall never see death Which the Jews conceived so notorious an untruth that they inferred he must be possessed by the Devil sith Abraham was dead and other holy men To which our Lord Christ replied that he honoured not himself but his Father honoured him that Abraham rejoyced to see his day and saw it and was glad which did intimate that he had seen Abraham and Abraham him
having in your selves or your selves and therefore must be understood of possession for the future by the same enallage or of right or assurance for the present or of present possession though not full possession John 3. 36. 5. 24. 1 John 5. 12 13. Believers are said to have eternal life not by predestination only afore the person is in being but by real actual possession inchoate and continued though not consummate as appears by the expressions Iohn 5. 24. and cometh not into condemnation but is passed from death into life 1 John 3. 14. We know that we have passed from death to life opposite to verse 15. We know that no murderer hath eternal life abiding in him and John 3. 36. shall not see life but the wrath of God abideth on him 1 Pet. 1. 20. shews not what Christ had but how he was fore-known Revel 13. 8. From the beginning of the world may as well or better be joyned to written as it is Revel 21. 27. than to sâ—ain Iohn 17. 24. doth not prove that Christ had the glory mentioned verse 5. only in purpose before the foundation of the world but rather the contrary For the love there is a love not onely of benevolence but also of complacency and delight as Iohn 1. 18. and 3. 35. Prov. 8. 30. and so supposeth his being before the world was and the possession of his glory which he now desires to repossess which cannot be his Divine Essence for that he was never emptied of nor his Humane Excellency for that he had not in being before the world was but the state and condition of a Son of which he emptied himself taking the form of a Servant Phil. 2. 7. that riches which he had before he became poor for our sake 2 Cor. 8. 9. which was not the relation of Sonship to God for that he still had in his lowest debasement but the enjoyment of the pleasure he had with his Father in his Presence which was in some sort with-held from his person while he was on Earth and the exercise of command and empire over Angels afore the world was compleated if the Angels were created in any of the former daies of the first Creation and which he now laid aside and was to pray to his Father for the Angels Ministry Either of which or any other which we know not of communicable in its proportion to our condition with him according to the words Iohn 17. 22 may be the glory which he prayes for Iohn 17. 5. to repossesse and enjoy with his Father after the finishing of the work he gave him to do on Earth verse 4. into which he came to glorifie his Father humbling himself therein really and therefore would be really re-glorified with his Father 's own self and not only in manifestation to men as he had it really with him before the world was SECT 9. Col. 1. 12 13 14 15 16 17. Is urged to prove the God-head of Christ. TO those foregoing Texts in the Gospel of St. Iohn I shall next adjoyn the words of the Apostle Paul Colos. 1. 12 13 14. 15 16 17. where he mentions his thanksgiving to the Father who had translated the Colossians into the Kingdom of his dear son or of his love who is the image of the invisible God the first-born of every Creature For in or by him were all things created that are in Heaven and that are in Earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him and he is before all things and by him all things consist Whence I thus argue He who is the Son of the Fathers love the Image of the invisible God the first-born of every creature in or by whom all things were created that are in Heaven and that are in Earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers by whom and for whom all things were created who is before all things and by whom all things consist was before any creature was made begotten of the substance of his Father not made of nothing very God of very God of the same substance with the Father by whom all things were made But such was Jesus Christ Therefore c. The minor is the express words of the Text But the major proposition is denied and for a reason of the denial it is said 1. That he is termed the Image of the invisible God not as a Child that is begotten by natural generation is the substantial Image of his Father of the same substance But as he resembles God in his Wisdom and Power and excellent Holiness of Life wonderful Revelation of the Mysteries of his Counsel and the great works he did as the man in respect of his Superiority and Authority over the woman is said to be the Image and Glory of God 1 Cor. 11. 7. or as Dr. Hammond's Paraphrase is in whom God who is invisible is to be seen and his will clearly declared by the Gospel so that â—e that seeth him seeth the Father Joh. 14. 9. which is confirmed by the words following ver 10 11. Believest thou not that I am in the Father and the Father in me the words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the works Believe me that I am in the Father and the Father in me or else believe me for the very works sake Which words make Christ to be in the Father and the Father in him whereby the Father is to be seen and so he is his Image in his Words and Works Conformable to the same sense are the words of Christ Iohn 5. 19 20 30 c. 2. That he is termed the first-born of every creature and therefore is of the rank of creatures as the first-born is taken Heb. 11. 28. as man the first-born among many brethren Rom. 8. 29. or as it is Rev. 1. 5. the first-born from the dead and the Prince of the Kings of the Earth The first saith Grotius annot on the place in the Creation to wit the new of which 2 Cor. 5. 17. Rev. 21. 5. Heb. 2. 5. more amply Dr. Hammond in his annot on Col. 1. 15. saith thus The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside the ordinary notion of first-born which cannot so well here refer to Christs eternal generation because of that which is added to it the first-born of every Greature which only gives him a precedence before all other Creatures and doth not attribute eternity to him is used sometimes for a Lord or person in power who hath the priviledge of the first-born dominion over all his brethren and according to this notion ' â—is used commonly in Scripture for a Prince or principal person So Psal. 89. 27. David is called the first-born of the Kings of the Earth i. e. the most glorious among them and Job 18. 13. we have the first-born
of death And so among the Civilians haeres Heir signifies dominus Lord Justinian Instit. l. 2. tit 19. de haeâ—â—d qualit diffe § ult And thus may it fitly be a title of Christ inâ—arnate in respect of his power over his Church the key of the house of David is laid upon him But it is possible it may peculiarly refer to his Resurrection in which he was the first-born from the dead verse 18. the first which from the grave was raised and exalted to Heaven and being so risen all Power was given unto him in Heaven and in Earth 3. That Thrones and Dominions Principalities and Powers thâ—ngs Visible and Invisible in Heaven and Earth all things may be meant of Jews and Gentiles These several titles here rehearsed saith Dr. Hammond Annot. on Col. 1. 16. may possibly be no more but the expressions of several degrees of dignity among men So Thrones may denote Kings or Monarchs and Princes Dominions or Lordships may be the Reguli the honours whether of Dukes or Earls next under Princes Principalities the praefects of Provinces and Cities and Powers inferiour Magistrates and if so then may they be here set down to denote all sorts and conditions of men in the Gentile world by the chief dignities among them here on Earth And Annot. on Col. 1. 20. And in the like phrase verse 16. All things that are in the Heavens and on the Earth shall signifie no more than what is in other places expressed by the world as 2 Cor. 5. 19. The creation the whole creation or all creatures the whole world of creation or the whole world without restriction which signifie all the Gentile world in opposition to the Jewish enclosure not all the creatures absolutely but all men of all Nations 4. That verse 16. is to be understood of the new Creation mentioned 2 Cor. 5. 17. Ephes. 2. 10 13. and 3. 9. and 4. 24. Jam. 1. 18. The things which go before saith Grotius Annot. ad Col. 1. 16. shew these things meant of Christ which is the name of a man more rightly is were created here interpreted were ordained goâ— a certain new state Angels to Men Men among themselves were reconciled under Christ Others that Angels were reformed as being brought to a new state of acknowledging the Lord Jesus Christ as their Lord and acting at his beck as being Gods instrument for the bringing of that reformation to pass and therefore it is said they were all created in him and by him as the mediate cause 5. That Christ is said to be before all things is meant of the new Creation and that in respect of Dignity not of Time 6. That in him all the new Creation consists or are reformed SECT 10. The proof of Christs God-head from Col. 1. 12 13 14 15 16 17. is vindicated from exceptions 1. I Reply It is true that in respect of other resemblances than of his Father's person according to his Dâ—vine Nature Christ might be termed the Image of the invisible God yet in this place he is not said to be the Image of the Invisible God in respect of his Office as declaring his Counsel or representing his Power and holy Qualities by his Conversation and Works but as Adam's Son is said to be begotten in his own likeness after his image Gen. 5. 3. may be proved by these Reasons 1. Because his being the Image of God is anâ—ecedent to the Creation verse 16. therefore he was the Image of the invisible God before it and consequently in respect of his Divine Nature 2. What Christ was to his Church is expressed after ver 18 19 20. therefore v. 15. 16 17. what he was and did in respect of his Divine Nature it being not to be conceived that he would repeat that ver 18 19 20. which he had said before ver 15 16 17. 3. An Embassadour though he represents his Princes Counsels yet is not said to be his Image an Image being a resemblance of a Person not of his Counsels 4. It is not said that Christ was the Image of the invisible God to us but is the Image of the invisible God absolutely and simply even then when he was not on earth to declare Gods will and therefore shews what he is in himself throughout all Generations Noâ— is it of any force which is urged that because he is said to be the Image of the invisible God therefore he must be a visible Image Foâ— man that was made after the Image of the invisible God and is renewed after his Image as Ephes. 4. 24. Col. 3 10. is not after Gods Image in respect of any visible Resemblance but in respect of Wisdom Holiness and Righteousness of Truth which are invisible qualities 2. If the reading which Isidor Pelusiota insists on Epist. l. 3 Epist. 31. be right that it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first bringer forth of every creature not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born of every creature which may seem probable because it is said verse 16. For by him were all things created and so it should note not passively his birth but actively his causality in which he is said to be the beginning of the Creation of God Rev. 3. 14. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principâ—um or the beginning notes not termination of time or initiation but signifies â—fficiency as when we say from the Latins the principle of a thing as Col. 1. 18. the word is used of which more may be seen in Sixtinâ—s Amama Antibarb Biblic l. 3. the answer were easie that though he be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he is not in the rank of creatures which the Arians did object from this place But however Erasmus like it yet Beza rejects it for reasons set down by him Annot. ad Col. 1. 15. which though they be not all allowed by Heinsius Exercit. sacr l. 12. c. 1. yet the reading not agreeing with most Copies nor necessary that answer is not to be insisted on That other sense which Beza and others embrace he is said to be the first-born of every creature that is he that was born before any creature conceiving in answer to the Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be as well applied to the Fathers generation as the Mothers bearing and so it be all one as the begotten before all thâ— creatures would pass for current if there were an example of so using the word as including the preposition governing the Genitive Case and referring to the Fathers act of generation In which methinks there should not be much difficulty sith James 1. 18. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render hath begotten and is the act of the Father of lights verse 17. and so notes the Fathers act of generation usually and most properly signifies the act of the Mother bringing forth who is said therefore to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 2. 5. when she is great with Child
being the brightness of his glory and the express Image of his person and upholding all things by the Word of his power verse 3. by so much being more excellent or better than the Angels by how much he inherited a more excellent name than they verse 4. of whom God said that which he said not of the Angels thou art my Son this day have I begotten thee And again I will be to him a Father and he shalt be to me a Son And again when he bringeth in the first-begotten into the world he saith And let all the Angels of God worship him verse 5 6. Unto the Son or of the Son he saith thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdom thou hast loved righteousness and hated iniquity therefore God even thy God hath annointed thee with the oyl of gladness above thy follows And thou Lord in the beginnings hast laid the foundation of the Earth and the Heavens are the work of thy hands They shall perish but thou remainest they all shall wax old as doth a garment and as a vesture shalt thou sold them up and they shall be changed but thou art the same and thy years shall not fail But to which of the Angels said he at any time sit on my right hand until I make thine Enemies thy Foot-stool verse 8 9 10 11 12 13. Whence I argue He of whom all these things are said was before any creature was made begotten of the substance of the Father not made of nothing very God of the same substance with the Father by whom all things were made But of Jesus Christ all these things are said therefore c. The minor proposition is the express words of the Text but the major is denied and as a reason of the denial it is said 1. That Christ is said to be the Son the first-begotten this day begotten in respect of his Incarnation Resurrection Exaltation as before 2. That he was the brightness of his glory Ray or Beam of Gods Majesty that in Christ men might have a kind of sight of Gods Majesty that he was the express Image of his person in respect of his qualities resembling his Father the latter words interpreting the former For God did as it were imprint his person on Christ that Christ might be his Substitute upon earth to personate represenâ— and resemble the person of God to be in wisdom as God by publishing the Mysteries and secrets of God and by knowing the thoughts of men and discovering them to be in holiness as God without all stain of sin to be in power as God having dominion over all Gods Creatures over Winds Seas Devils 3. That he was brought into the world not as being before the world but being in the world was sent as the great Prophet of the Church among men or at his Resurection he was raised from the dead and brought into the world or it is to be applied to his great exaltation at the last day when he shall be brought into the world to come as it is termed Heb. 2. 5. which refers to Heb. 1. 6. and so without trajection the word again shall be read as it stands in the Greek Text and the verb of the second Aorist of bringing into be read as of the future time not as the vulgar Beza our translation of the time past and again noting another citation out of the Psalms And therefore Mr. Mede in his opusâ—ula Latina in answer to Ludovicus de Dieu would have our English version corrected thus And when he bringeth again the first-begotten into the world or shall bring c. For what things are from thence cited out of the Book of Psalms to the end of the Chapter concerning the adoration of Angels the Scepter of the rectitude of God the changing the World the treading of enemies under his feet all if we believe the Apostle are to be referred to the second coming of Christ. To which agree Cameron resp ad quaest in Heb. 1. 6. Heinsius exercit sac l. 16. c. 1. Dr. Homes Resur revealed l. 3. c. 2. c. 4. That he inherited or possessed a more excellent Name than the Angels by grant from his Father being appointed Heir of all things not by vertue of his generation before the world but because of his office by reason of which the Angels were to worship him as Peter did Christ as man Luke 5. 8. and all the Disciples Luke 24. 52. 5. That he was God by Office and not by Nature as it appears in that God is said to be his God he to be annointed by God with the oyl of gladness and others his fellows ver 8 9. 6. Grotius would have ver 2. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom But if it be to be read by whom it is meant of the new world not of the Heavens and Earth or Ages or Times of this world And v. 10 11 12. are but accommodated to him in respect of his dissolving the world and duration of his Kingdom not in respect of the Eternity of his person or operation in the first Creation 7. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated upholding is to be translated ruling with the word that is at the command of his Father mannaging all things as personating his Father and following his command Gr 〈…〉 in his Annotation on the place saith thus The manuscripts in which those Grammatical spirits are distinguished have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his the Fathers not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own as we read it and so reads Cyril in his 8th against Julian The sense is Christ governs all things by the Word of his Fathers Power that is Command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often to govern and which Chrysostom here adds with some easiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appears to be put for command Luke 5. 5. and Heb. 11. 3. So also 1 Kings 1. 27. more to the same purpose hath Heinsius Exercit. sacr l. 16. c. 1. and Dr. Hammond in his annot on Heb. 1. 3. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things fero to bear and rego to rule and from the latter of them it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ordinary word for a Prince Agreeably to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes the rendering of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Numb 11. 14. Deut. 1. 9. may accordingly signifie to Rule to Govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Administer as a Commander or Governour or Procurator of a Province and so 't is here taken to denote the Regal Power of Christ to which he is advanced by his Resurrection 8. That verse 13. is spoken of Christ as man exalted to sit on Gods â—ighâ—-hand SECT 12. The Argument from Heb. 1. 2 3 4 5 6 8 9 10 11 12 13. is vindicated from Exceptions TO the first I
reply that none of those reasons are sufficient to verifie the titles given to Christ Rom. 8. 32. where he is termed Gods own Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper or peculiar to him John 3. 16. his only begotten Son and here the Son verse 2. as is before shewed Sect. in reply to the 9th Exception By the same Arguments the Reasons also of the nameless Authour of the Commentary on the Epistle to the Hebrews intituled The expiation of a Sinner are shewed to be short of what the appellation of the first-born or first-begotten Heb. 1. 6. imports whereof the first is Christ is the first-begotten Son of God because God begot him before all his other Sons who are called the Brethren of Christ for God first begot Christ in that manner wherein God is said to beget Sons for those he begets whom he assimilates and makes like unto himself and so Christ was the first that was assimilated or made like unto God in holiness in such holiness as he require in the New Covenant I reply 1. This Reason is given without proof and if allusion be to Rom. 8. 29. neither is it said there that Christ is the first-born by reason of his assimilation to God in holiness before others nor is the Image of Christ to which others are conformed expressed to be in qualities it is more likely to be in estate and condition to wit of glory 2. Nor is it true that Christ in this respect is the first-begotten John Baptist was before him made like unto God in such holiness as he requires in the New Covenant he was great in the sight of the Lord and filled with the Holy Ghost even from his Mothers womb Luke 1. 15. that I omit to say any thing of Abraham David Mary Simeon Anna c. 2. Secondly saith he Christ is the first-begotten of God by his resurrection because by the power of God he was raised and brought in again from death to an immortal life for which he is called the first begotten from the dead and the first fruits of them that slept 1 Cor. 15. 20. I Reply 1. It is true Christ is said to â—e the first-born or begotten from the dead Col. 1. 18. Revel 1. 5. But Heb. 1. 6. he is termed the first-begotten simply without relation to the dead and Col. 1. 15. the first-born of every creature and the reason thereof is because all things were created by him verse 16. 2. If this reason were sufficient Enoch might as well be termed the first-begotten of whom the Scripture saith Heb. 11. 5. By Faith Enoch was translated that he should not see death and was not found because God had translated him for before his translation he had this testimony that he pleased God Lastly Saith he he is the first-begotten in all things whereby the faithful of Christ become the Sons of God For Christ hath preceded them all that as St. Paul speaks he in all things might have the preheminence Col. 1. 18. I Reply 1. What those all things are in which Christ preceded all the Faithful whereby they become the Sons of God is not expressed not do I think he can give an instance distinct from his Holiness and Resurrection except his preaching or fulness of the Spirit wherein and in other things it is true Christ exceeded all the Faithful of Christ but no where is he said to be begotten or the first-begotten by reason hereof or any other thing besides his generation before the world Sure Col. 1. 18. there is no such thing said though it be true that he is said to be the Head of the Body the Church who is the beginning the first-born from the dead that in all things or among all he might have the preheminence Yet not that therefore he is the first-begotten but he is termed ver 15. the first-born of every creature and the reason is given ver 16 17. because all things were created by him and for him and he is before all things and by him all things consist which she 〈…〉 s his generation before the Creation and so no time wherein he was not The reasons of Christs Son-ship from the begetting him the day of his Incarnation Luke 1. 32. his Sanctification John 10. 36. his Resurrection Acts 13. 33. his having all power in Heaven and Earth given him Mat. 28. 18. his Exaltation to be an immortal and universal Potentate though they may be reasons of his Appellation the Son of God as shewing it and being consequent on it yet there is an higher reason shewed before and confirmed from the titles given him Heb. 1. 3. 2. The term the brightness of Glory doth not express what Christ was to others as a Looking-glass that had been better expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but what he was in himself and from whom to wit his Father as the Beam from the Sun And in the same term wisdom is termed in the Book intituled the Wisdom of Solomon ch 7. 26. the brightness of the everlasting light the unspotted myrror of the Power of God and the Image of his Goodness And thence it is to be conceived that in the Nicene Creed Christ is termed light of light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Sr. Norton Knaâ—chbul in his animad version on Heb. 1. 3. is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Phavorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shining out brightness or splendor relucency or as it were beam of Gods Glory that is his Substance Nature or Being who is light 1 John 1. 5. and Glory is often put for Light 1 Cor. 15. 41. Mat. 17. 2. compared with Luke 9. 32. 2 Pet. 1. 17. which shews that he is said to be the brightness passively as receiving it from his Father and brightness of his Glory as having his Glory communicated to him not actively as shining to others And the same is to be conceived of his being the character of his person passively as having it engraven on him not ingraving it on others The Metaphor is most likely to be from a Seal of a Ring or some other thing by which there is an ingraving of a figure Now we shall best understand what is meant here by it if we know what it is that is meant by his Hypostasis and when it was that he was the character of it The word comes from a verb that signifies to stand under or to be settled and so notes some settled thing that doth not flinch or vanish opposed to emphasis or appearance as Aristotle in his Book of the world if it be his So the cloud is said to be an Hypostasis the bow in the cloud but an appearance Physitians use it for the sediment or that which settles in the bottom as in Urine for the consistence state or concretion of humours that should be purged In the Greek of the old Testament it hath many significations as Deut. 1. 12. your burden is
to come though the same word be not used in both places For which reasons I conceive it better to make a transposition in the word again and to expound the words thus Again he saith when he did bring his first-begotten into the world using again as he did verse 5. to express another citation Nevertheless were Mr. Medes reading yielded it must shew a former bringing into the vvorld and so a being of Christ afore his coming into the world and consequently his being the Son of God begotten before the world began 4. It is true Christ had a more excellent name by grant as appointed Heir of all things yet was not the Son of God because Heir of all things but Heir of all things because his Son by whom he made the worlds v. 1. 2. which is the reason also given Col. 〈◊〉 15 16. as the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because shews It is true the Angels were to worship Christ because of his office and his exaltation yet not barely because of his office and exaltation but also because of his generation as the Son of God and the union of his two Natures in one Person by reason of which he was worshipped afore his Resurrection Mat. 2. 11. in his minority 5. Jesus Christ is not termed God in respect of his office but nature as being the Son of God the Creatour by whom he made the worlds ver 2. and in respect of his generation God the Father is said to be his God and he God of God as in the Nicene Creed And being made a man was anointed and other men were his fellows or Partakers with him though not in the same measure as he who had the Spirit without measure Job 3â— 34. 6. Grotius his change is without any warrant of Copy or Example and therefore is too bold an alteration to be allowed nor had the Apostles assertion of Christ that for him he made the worlds been so full to his purpose to set out Christs Excellency as to say that by him he made the worlds Besides sith Col. 1. 16. it is said by him were all things created and for him and that made the reason of his being the first-born of every creature ver 15. it is in like manner to be conceived Heb. 1. 2. that 〈◊〉 appointed his Son Heir of all things because by him he made the worlds By the worlds is not meant the future world or blessed immortality not the making them the renewing of them But the worlds signifie either the frame of Heaven and Earth at first Creation or the times and generations of men and their making the creating at the beginning of time or the forming and continuing of them in their successions The former sense of making Heaven and Earth and their Inhabitants as it is confirmed by the parallel place Col. 1. 16. so it is put out of doubt by the words of the same Authour Heb. 11. 3. By Faith we understand that the worlds the word used Heb. 1. 2. were framed by the Word of God so that things which are seen were not made of things appearing which doth evidently refer to Gen. 1. 1 2. and Heb. 9. 26. the end of the worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to the foundation of the world and in conformity to this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 9. 32. is as much as from the beginning of the world nor can it be meant of a future world sith the word of making notes a thing already done and to say he made that which was not yet in being or which was not yet made had been to say that he made that which he did not make and to say he made by him the worlds if he were not then existent had been to say he made the worlds by a not being Nor can it be shewed that making that it have various senses is put for revealing or that said to be made which is only made known Heb. 1. 10 11 12. are a testimony cited concerning Christ as verse 8. the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto or of the Son shew as v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith of the Angels and the copulative conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 10. shews it to be a distinct testimony from the former and the words cited together shew all meant of Christ Ifs the latter part of them belong to Christ it follows that also the former belongs to him for it belongs to the same person and power which dissolves or changeth the Heavens to lay the foundation of them Nor is there an instance produced either Mat. 12. 17 18 19 20 21. or Acts 2. 17 18 19 20 21. in which words are cited whereof part only belong to the matter for which they are cited although Mat. 12. 19. alone had fitted the occasion Nor are there or any where else words cited as spoken part of one person part of another as they would have them who use this evasion Nor are the words Heb. 1. 10 11 12. cited only to prove ver 4. that Christ was made so much better thaâ— the Angels as he hath inherited a more excellent Name than they But to prove that by him God made the worlds verse 2. Nor can there be good sense in making the first part verse 10. to be directed to God and the other ver 11 12. of Christ when it is the same Lord who is spoken to ver 10 11 12. Nor can that which is spoken of an eternal duration à parte antè on the part before as well as à parte post the part after be applied only to the duration of his Kingdom which is only eternal à parte post on the part after and which is also to be resigned to the Father 1 Cor. 15. 24. 7. Grotius is still too bold to put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his meaning the Fathers Word or Power instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own meâ—ning the Son without any extant Copies named by him and clean against the Apostles scope to set out Christs Excellency Now to Rule at his Fathers command had noted his obedience and subserviency not his excellency For so do all holy Angels and good Magistrates they rule at Gods command Nor is the expression suitable to his sense If he had meant as Grotius conceives the sense he should have said ruling all things at the command of his Fathers authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power and not have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Word which notes the means of effecting as Heb. 11. 3. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his Word as the rule of administration or as it is Luke 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at thy command Besides Heb. 11. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Word of God notes not a command to the Son to do it but the powerful word to the world by which it was made Gen. 1. And the all
146. 3. Eph. 3. 5. c. In which sense it is conceived that Ezekiel is often spoken to by the title of the Son of man as Ezek. 2. 1 3 6 8. not importing any excellency above other men but nature and infirmities common to other men Mr. Gataker in his Cinnus l. 2. c. 12. whereas it was said by Nebuchadnezzar Dan. 3. 25. as we read it Loâ—â— see four men loose walking in the 〈…〉 idst of the fire and they have no hurt and the form of the fourth is like the Son of God it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some will have it translated a Son of the Gods as meaning by it an Angel as vers 28. or a man of excellency and dignity who were usually stiled Sons of the Gods as Psal. 89. 7. according to Pâ—gniâ— concludes that according to the profaâ—e Kings mind in our language if we would rightly render it we should say not like the Son of God but like a Son of the Gods that is a person of a most beautiful and as it were divine form Also in like manner when it is said Daniel 7. 13. Behold one came with the clouds like the Son of man it is no more than a certain person indued with humanâ— form and should be termed like a Son of man not as it is commonly rendered like the Son of man as if Christ were designed man as well as God as Junius in explaining hath noted Because he is in the New Testiment most frequently named the Son of man For how â—ould the form of the Son of God to be represented in our flesh be then set before Daniels eyes that whom he had seen descending from heaven he should declare him seen as like to him whom it is not probable that himself foresaw of what shape â—e should be For although it may seem in very deed that he was the Son of God whom the Prophet had beheld in that vision to have approached to God the Father the ancient of dayes yet nevertheless it should not be therefore said he was like to the Son of man to wit Christ For this had been as if it were said he was like to himself but like to a Son of man that is to a man as Ezekiel is often termed Son of man and sons of men for men then which nothing is more frequent So also the Apostle made in the likeness of men and found in fashion as a man Philip. 2. 7. saving that these things are said of him according to what he was that according to what was represented In like sort that of the Evangelist John is to be taken which is Rev. 1. 13. like to the Son of man which also the most famous man Theodore Beza saw when he turned it I saw some one like to a Son of man and in his notes to a Son of man that is to a man or who resembled a man after the Hebrew Idiotism For although he was Christ yet that this is to be taken in general concerning the shape of a man appears from hence that the Article is not added Also from Daniel 10. 5. Where a vision altogether like is described So â—e To which may be added the parallel place respecting the same person in the same book câ— 14. ver 14 One sitting on a cloud like to a Son of man that is a man 2. He may be said to be stiled the Son of man by excellency as when the Philosopher a common name to many is by excellency appropriated to Aristotle or the Orator to Cicâ—ro or the Poet to Homer In which sense Christ is termed the seed of the woman Gen. 3. 15. the Son of David Mat. 20. 30. and 22. 42 And in this sense he is termed the second Adam because as the first earthly Adam was a common person comprehending all that from him are propagated by natural generation so Christ is the second heavenly Adam 1 Cor. 15. 45. the second man verse 47. because all are comprehended in him that are by spiritual regeneration the Sons of God And in this respect it is said that Adam was the type or figure of him that was to come Rom. 5. 14. and hereupon the parallelism of one to the other is made by the Apostle ver 15 16 17 18 19 21. and 1 Cor. 15. 21 22. and all the members of the Mystical body termed Christ 1 Cor. 12. 12. and of Christ it is said Ephes. 2. 15. that he might make or create in himself two unto one new man making peace which new man is said to be put on Ephes. 4. 24. Col. 3. 10. as elsewhere Christ is to be put on Rom. 13. 14. Gal. 3. 27. and Christ is said to be all things and in all Col. 3. 11. without discrimination of Greek and Jew circumcision and uncircumâ—â—sion Barbarian Scythian bond and free and all the members of Christ when they meet together are a perfect man according to the measure of the stature of thâ— fulness of Christ Ephes. 4. 13. which is expressed to be his body verse 16. and this is called the Church which is his body the fâ—lness of him that filleth all in all Ephes. 1. 22 23. In like manner Christ is termed the seed of Abraham Gal. 3. 16. Now to Abraham and his seed were the Promises made he saith not And to his seeds as concerning many but as of one And to thy seed who is Christ Which is meant of Christ personal primarily and secondarily of Christ Mystical to wit all Believers who are termed verse 7. Abraham's Children and verse 26 27 28 29. Ye are all the Sons of God through Faith in Christ Jesus For as many as have been Baptized into Christ have put on Christ There is neither Jew nor Greek nor is there Sâ—rvant nor free nor is there male and female for ye are all 〈◊〉 one man in Christ Jesus and if ye be Christs then are ye Abraham's seed and Heirs according to the Promise And thus it is more probable to me that Daniel 3. 5. is not to be read a Son of the Gods to note only a person of a more excellent visage as the Gentiles called men of rare Beauty and Majesty but the Son of God whom he calls the Angel verse 28. who was known in the Church of God by the title of the Angel of the Covenant Mal. 3. 1. the Angel of Gods Presence Isa. 63. 9. on which Mr. Gataker in the Annotations of sundry Divines in English hath this note Certain it is that this Angel here spoken of is that Angel of whom God spake unto Moses Exod. 23. 21 23. termed both Jehovah Exod. 13. 21. and 14. 10 24. and his Face or Presence Exod. 33. 14 15. and an Angel Exod. 33. 2. who that he was no other than the Messias Jesus Christ the conducter of them in the Wilderness holy Stephen informeth us Acts 7. 38. the eternal Son of God the resplendency of his Fathers Majesty and exact Image of his Person Heb.
4. By the Spirit of Holiness Rom. 1. 4. whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note a constituting part or an efficient cause cannot be meant Christs holy Spiritual Body in the Exceptors sense For 1. It would imply that his Spiritual Body were another constituting part than his fleshly body which is already refuted 2. It would imply that his fleshly body were not his holy body whereas that which was born of Mary was that holy thing which should be called the Son of God Luke 1. 35. 3. No where is the body of Christ termed a Spirit or the Spirit of Holiness in any estate For though it be true that 1 Cor. 15. 44. mentions a Spiritual body yet 1. That is there contradistinguished not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fleshly but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural or â—oulary 2. No where termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit 3. Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Holiness 4. After his Resurrection Christ denies his body to be a Spirit as having flesh and bones Luke 24. 39. and he is said to enter into the holy place by his own blood Heb. 9. 12. and to have consecrated for us a new and living way to enter into the holiest by his blood through the Veil that is to say his Flesh Heb. 10. 19 20. It is an errour that by the eternal Spirit Heb. 9. 14. is meant Christs Eternal Spiritual Body For the Eternal Spirit there must be of something distinct from himself Else the meaning should be he offered himself by himself which is tautological and absurd but by himself must be meant his body as Heb. 1. 3. Having purged our sins by himself is by his own body For the thing offered was his own Body or his Life or Soul Isa. 53. 10. In the Type the thing offered is some body gift or sacrifice Heb. 5. 1. and 8. 3. and 9. 7. 9. and 10. 1. and 11. 4 17. whence the body offered is termed the oblation Heb. 10. 5 8. In the antitype Christ is said to offer himself that is his body called his oblation Heb. 10. 10. and this offering is termed Heb. 9. 25 26. the Sacrifice of himself for the putting away of sin and this to be not often but once in the end of the world ver 26. he was once offered to bear the sins of many verse 28. He needed not daily as those High-Priests to offer up sacrifice first for his own sins and then for the peoples For this he did once when he offered up himself Heb. 7. 27. By the which will we are sanctified by the offering of the body of Jesus Christ once for all Heb. 10. 10. But this man after he had offered one sacrifice for sins for ever sate down on the right hand of God verse 12. which must be afore he sate down on the right hand of God and therefore on earth and this was by his suffering or dying Heb. 9. 26 27 28. and therefore cannot be referred to his appearing in Heaven but to his blood-shedding Heb. 9. 22. in the daies of his flesh whereby it appears to be false that Christ did not offer his Sacrifice for our sins on the Cross there being no other time meant by that once when he offered up himself for the sins of the people Heb. 7. 27. and whereas it is saâ—d Heb. 9 28. Christ was once offered to bear the sins of many St. Peter tells us 1 Epistle 2. 24. Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousness by whose stripes ye were healed Which doth evidently refer to Isa. 53. 4 5 6. whence the last clause is taken and shews the bearing of our sins by the offering of himself to have been on the Cross or at the time of his suffering on Earth And hereby it appears to be false that Christ made not atonement till he came to Heaven For Col. 1. 20. It is said And having made peace through the blood of his Cross he reconciled all things to his Father ver 21 22. Now hath he reconciled in the body of his flesh through death Rom. 8. 3. God sending his own Son in the likeness of sinful flesh and for sin or by a sacrifice for sin as Heb. 10. 8. condemned sin in the flesh which is all one with making atonement That which is alledged that the atonement was not then made when the High-Priest slew the Beasts but when having put on his linnen Robes he brought their blood into the Sanctuary before the Mercy-Seat is partly false there being atonement made for himself and his house Levit. 16. 5 6. before he entered into the holy place and partly impertinent sith the point in question is not where the atonement was made but where Christ offered himself Heb. 9. 14. though both the offering and the atonement are resolved to have been afore his sitting at the right hand of God Heb. 1. 3. and 10. 12. Nor doth it appear that Eternal Spirit Heb. 9. 14. is put in opposition to the daies of his flesh Heb. 5. 7. For it is not said Heb. 5. 7. flesh that hath daies as if it noted a distinction of his body mortal from his Spiritual Immortal Body but daies of his flesh only to note the time of his offering prayers not the quality or adjunct of his body Nor is it said he offered by the daies of his flesh as here by the Eternal Spirit but in the daies of his flâ—sh to note the time which is not intimated Heb. 9. 14. by that term by the Eternal Spirit for then it should rather have been said by or in the Eternity of the Spirit The offering being an act of Christ on Earth is no other than the act of his Deed and Will whereby he did present himself as a Sacrifice to God as the phrase is Rom. 12. 1. or as it is Eph. 5. 2. Gave himself for us an offering and a sacrifice to God for a sweet-smelling savour by reason of such acts Abraham is said to offer up Isaac Heb. 11. 17. and we are said to offer the Sacrifice of Praise Heb. 13. 15. Spiritual Sacrifices 1 Pet. 2. 5. which is plainly expressed Heb. 10. 10. By which Will we are sanctâ—fied by the offering of the Body of Jesus Christ once or for once which was no other than that which he expressed in that prayer which Armiâ—â—â—â— termed rightly the Canon or rule of Christs Sacrifice John 17. 19. And for them I sanctifie my self that they also may be sanctified in truth Which being considered I see not what good sense can be made of it as many Divines expound it of the Divinity of Christ making the Sacrifice of Christ of value to satisfie for sins For the words through the Eternal Spirit have not respect to himself who was offered as enhauncing the price of the thing offered by reason of the union of it to himself neither the place of
contrary that ver 5. it is said and the light shineth in the darkness and the darkness comprehended it not For taking the shining by enallage of tense as it must be whether it be meant of shining by creation or Preaching for the time past and the sense be and the light shined in the darkness it may be meant of the beginning of the Creation allusively to Gen. 1. 1 2 3 4 5. and in the sense of the Apostle 2 Cor. 4. 6. God spake to wit by the Word that the light should shine out of darkness and the darkness did not comprehend it or if the sense be Christ the true light when he came into the world shined among dark men and they did not comprehend him or his Doctrine which he taught it proves not that verse 4. is not meant of Christs life by nature and his life being the light of men by creation of them with understanding in the beginning For as ver 9 10 11. the stupidity and perversness of men is shewed that notwithstanding Christ made the world and enlightens all men yet when he was in the world and preached to them they knew not nor received him so in like manner v. 4. 5. to the same purpose with good congruity of sense and reason the Evangelist to shew the great alienation of men from their Creatour saith that though in the Word was life in the beginning and his life was the cause of mens natural light in the creation of Adam and Eve the Mother of all living yet when he the true light shined by his preaching among men who were by sin and ignorance in darkness and the shadow of death the dark Spirits of men did not comprehend understand and receive him and his Doctrine 8. That Flesh is as much as a man simply as man is obvious out of many passages in holy Scripture and particularly John 17. 2 c. and that it notes Christs humane nature or humane body as such is manifest from John 6. 51 52 53 54 55 56 c. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred was made as John 1. 3 10. and the sense as in Rom. 1. 3. Gal. 4. 4. Heb. 2. 14. and such places is that he was incarnate or made a man and that this was a voluntary act in taking a humane nature not a part of his sufferings is manifest from what is added he was made flesh and dwelt among us which notes an act of his will or choice and imports his assumption of a humane body that it might be an everlasting habitation for his Divine Majesty and therein converse with man And that he was made flesh not under the notion of weakness but humane nature is evident from the words following and we beheld his glory the glory as of the only begotten of the Father which shews that in his flesh which he was made his glory that is his Divine Majesty was beheld in the great works he did in his humane body and that he dwelt in or among us full of grace truth which shew that he was made flesh notes not his weakness but humane Nature having Power and Excellency Adde hereto that the Being of the Word was expressed before John 1. 2 3 4 9 10. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 14. must be meant of his being made a man besides his being the Word And to say the Word who was a man was a man had been to trifle to say nothing but what might be said of every man yea and that which was discernable by sense and so needless to be testified by John who intended to express Divine Mysteries concerning Christ in things that were singular and excellent and could be known but by revelation from God and this reason overthrows this sense the Word that is the Interpreter of Gods Will was flesh that is a man of infirmities for then no more had been said of him than might have been said of John Baptist and other prophets The sense then must be this and no other The Word which was in the beginning was with God was God by whom all things were made and without whom nothing was made that was made in whom was life and the life was the light of men enlightning every man that someth into the world by whom the world was made was in the fulness of time made a man in a humane body having his Divine Majesty dwelling in him full of Grace and Truth so that we beheld his Glory in his Miracles his Grace and Truth in his Holy and Wise Doctrine such as manifested him to be the only begotten of the Father 9. The terms John 1. 15. the only begotten of the Father verse 18. the only begotten which is in the bosom of the Father must be understood of Generation before the World was made of the substance of the Father For the term notes Generation and so subsistence from his Substance not Creation out of nothing or created matter as Adam nor can he be said to be the only begotten Son of the Father from his peculiar forming as man expressed Luke 1. 35. for Adam who was formed without the help of man and called the Son of God Luke 3. 38. was so as much the only begotten Son of God as the Word or Jesus Christ. Nor is he said to be the only begotten of the Father by reason of his peculiar love for the peculiar love is from his peculiar Sonship not that the form or cause of it nor is he said to be the Son of God by regeneration as they that believe in Christ are the Sons of God John 1. 13. for so many are Sons of God nor from his peculiar mission resurrection or exaltation For though these proved him the only begotten of the Father as evidences thereof yet not as causes of his Son-ship But he is intituled the only begotten Son of the Father from his proper generation and Sonship whence he is stiled his Son Rom. 8. 3. his own proper Son verse 32. not adopted but natural otherwise Adam might be from his original as well stiled his own proper Son That Christ Jesus is in respect of his natural generation before the world was the only begotten Son of God may be evinced 1. From Mat. 16. 13 16 17. Christ asking whom do men say that I the Son of man am it being answered verse 14. Some say John the Baptist others Elias others Jeremias or one of the Prophets our Lord Christ further presseth them to tell him whom they said him to be verse 15. plainly intimating that these opinions of him were short of what they were to esteem him whereupon Simon Peter answered and said verse 16. Thou art the Christ the Son of the living God to whom Christ replies verse 17. Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it to thee but my Father which is in the Heavens which plainly shews 1. that