Emmanuel, or, God-man a treatise wherein the doctrine of the first Nicene and Chalcedon councels, concerning the two natures in Christ, is asserted against the lately vented Socinian doctrine / by John Tombes ...

SECT. 6. (Book 6)

The reasons of the Adversaries Expo∣sition of John 1. 1, &c. are shew∣ed to be insufficient.

BUt besides other absurdities, which are in the Exposition of the Adversa∣ries,

the reasons they give are mistakes and insufficient for what they produce them: For in the first there is a great mi∣stake, as if the Evangelist used the term [Word] to intimate by whom the Preach∣ing of the Gospel began; For Christ is not termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, Le∣ga••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 be∣fore alledged, Psal. 33. 6. 9. Psal. 148. 5. alluding without doubt to the expres∣sions,

Gen. 1. 3, 6, 9, 11, 14, 20, 24, 26, 28. and accordingly the holy Writ∣ers in the New Testament, expresse the first Creation, as done by the Word of God. St. Paul 2 Cor. 4. 6. God who com∣manded the light to shine out of darkness. Heb. 11. 3. Through faith we under∣stand 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Word as a title known to the Jews, answering to the Chaldee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 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] im∣ports 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 concerning the Word of life, that is as verse 2. And the life was mani∣fested and we have seen, and witness, and shew unto you that eternal life which was with the Father, and was manifested un∣to us, that is, as is expressed, 1 Tim. 3. 16. God was manifested in the flesh; so that what they heard, saw, handled, con∣cerning 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, tast∣ed, 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 Fa∣ther and the Father in me; or else believe me for the very works sake; nor is Christ described, Rev. 19. 13. where he is call∣ed [the Word of God] as a Prophet to shew that the title [Word of God] import∣ed 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 excep∣tion

[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 be∣ginning of the Creation, and the very ex∣pressions, John 1. 1, 2, 3, 〈◊〉〈◊〉, 5, 10. and other evidences before alledged shew it, answers to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gen. 1. 1. Gr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 Fran∣ciscus 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 be∣ginning 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 se∣crets 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 be∣ginning the Word was preaching, but sim∣ply was, noting his existence, not his acting; nor will the order of the Apostles Propositi∣ons consist with the sense they give, for then St. John should have said thus: In the be∣ginning 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 be∣ing 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 begin∣ning, 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 be∣ing 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 Proposi∣tion, 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 re∣ceiving instructions from God, as a Messen∣ger, taken up into Heaven, that he might be sent down again to deliver his Message per∣fectly and amply, but the love▪ and intimacy and nearness to his Father, in that he was his only begotten Son, and therefore was perfect∣ly 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 foun∣dations of the Earth, then I was by him as one brought up with him, (Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Foster Child, Aquila, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 J••. 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 ma∣nifested by John, as it is partly false, sith he was known to Mary his Mother, Ze∣charias, 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 ri∣sing 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 subsist••nce, or cohab••••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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with thee, Joh. 17. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 presen••

when thou madest the world, where the trans∣lators 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 ••nkling of the Words subsistence at the Creation, though the writ∣ing be Apocryphal, nor doth his being with the Father John 1. 1, 2. signifie objective pre∣sence, 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 rea∣son given that he should be taken up to Hea∣ven 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 fol∣lowed his sufferings, and Heb. 9. 12. the Authour of that Epistle saith, By his own blood he entred in once into the holy place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whether it be read once, or for once, or at once, it notes but one time entring into hea∣ven 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 al∣ledged, [that John 6. 38, 46, 51, 62. Christ affirmeth that he came down from Heaven, and had seen God, and that he was the liv∣ing bread which came down from Heaven, whereof whosoever did eat should live for e∣ver; 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 ascend∣ing 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 fol∣lowing clause, is meant of a local procession of Christ from God, and that before the dis∣charge 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 bodi∣ly 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 bo∣dy; though it be said, the Son of man was there before; yet this may be understood by the figure of communication of properties ve∣ry frequent in speeches of Christ, according to his Divine Nature; nor is he said to be there before his preaching the Gospel, re∣straining 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 re∣spect 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 com∣mission from God, as the words shew, nei∣ther came I of my self, that is, I have not ta∣ken 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 Fa∣ther, 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 perform∣ing 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 bo∣dily 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 re∣spect 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 pre∣sence 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 abhor∣red it with indignation, Acts 14. 11, 15. such persons may be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Divine men, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gods: nor is the Word termed God, as endued with Divine Power: For then Mo∣ses 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 Pha∣raoh, Exod. 7. 1. and thou shalt be to Aaron 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 ascenti∣on, 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 Au∣thour to the Hebrews ch. 3. 4. asserts, He that built, or framed all things is God: where it may be observed, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God is put without the article 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 notwithstand∣ing 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 be∣fore * 1.1 Sect. 13. and that the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

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 fi••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 without him do not note alwaies an instrument, even Rom. 11. 36. It is said, all things are of him, and by him, and for him, who is the Lord, to whom glory belongs for ever; but shews the order and co-operation of the Father and the Word in the Creation. As for the passage, 2 Cor. 5. 17. it is granted to be meant of the new state of things by Christs reconciling the world to God, verse 18. but it is not like the words, Iohn 1. 3, 10. where all things are said, to be made, not made new by him, and old things past a∣way, and all things are said to be made by him in the beginning; Whereas the making all things new by reconciling the World to God,

was by Christs being made sin for them, ver. 21. by his death, and therefore not in the beginning of his preaching the Gospel, and therefore cannot be meant of the same creation, Ephes. 2. 10. The Ephesians are said to be created in Christ Iesus unto good works, not by Christ Jesus, but to be Gods Work. The words Ephes. 3. 9. may be more rightly un∣derstood of the first Creation, in which Christ was co-worker, which the words from the be∣ginning of the world seem to intimate; howe∣ver they are not like Iohn 1. 3. in expressions, and therefore evince not, that they are to be both understood of the same thing.

6. The term 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 can signifie no other than either the frame of Heaven and Earth, or the Inhabitants in it, as Iohn 17. 5, 17. Iohn 1. 9, 29. and 3. 16. and many more places, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 can have no other signifi∣cation, than was made by him, at the first creation. For the World was made by him afore he was in it, and it knew him not, it being put as an aggravation of their perverse∣ness, that the world that was made by him, knew him not, which can be verified of no time, but the first creation; which is confirm∣ed by the two next verses: For verse 9. Com∣ing into the World is meant, of appearing a∣mong

men, whether by birth or other manife∣station, and therefore the world must signifie, verse 9. the Earth or Men, and so, verse 10. which is apparent in that, when it is said, the world knew him not, it must be expounded, men knew him not, and the words following, he came unto his own, and his own received him not, verse 11. must be understood of men, whether his own be meant of men simply, or men that he had spe∣cial relation to as Country men, or Kins∣men. And for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which we translate [was made] as here put, it never signifies any other thing than was, or was made, or was begotten, not revealing, preach∣ing, or renewing. Nor does the Word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the World] signifie, being put without any further addition or expression, heaven, or immortality, or eternal life. The place, Rom. 4. 13. that Abraham should be heir of the World, if meant of his own natural po∣sterity inheriting, is to be conceived meant of the Promised Land; if of Christ, of the Empire of the world, as Psal. 2. 8. is fore∣told; if of his seed by Faith, to be co-heirs with Christ, Rom. 8. 17. if (as it is most likely from the connexion with the 11th. and 12th. verse) of the world of Believers Jews,

and Gentiles of whom he is Father, still it is meant of mens persons, not their meer state and condition, Heb. 10. 5. the coming into the world, is coming among men, and that to offer himself in Sacrifice, and the preparing of his body is not making it immortal, but fitting it for death, as verse 10, 12. do plainly shew; Neither of the places, Heb. 2. 5. or, 6. 5. have the word translated World, John 1. 10. in the one the word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 desart, in the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and notes the course of time, place, or ge∣neration future; neither the state it self of e∣ternal life, which is distinct from the world to come, Luke 18. 30. and cannot be meant of the world made by Christ, John 1. 10. which is not future, but was existent when Christ was in it. For the same reasons, by the world made by Christ, cannot be meant the Church reformed by him; For if by the world be elsewhere meant the Church of the Elect, or world of Believers reconciled to God (as is conceived to be meant, Iohn 6. 51. 2 Cor. 5. 19. &c.) yet here it cannot be meant, because it is said, the world knew him not, received him not, even that world which was made by him; but the Church of the Elect, or, Believers recon∣ciled

to God, knew him, and received him: Nor doth any where the word [was made] put as here, signifie was renewed, enlightned, reformed; nor if it were so used, could it be here, sith the world knew him not, nor re∣ceived him, which is said to be made by him: And to say that the meaning is, the world was made by him, that is, the world was so far as concerned his action, as much as in him lay, enlightned, renewed, reformed, though not in the event, so as to note Christs study and endeavour, not the effect, is without all example; sith the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth note being, and effect of the thing, not intention or action of the agent, and so the Church of Elect would be no more made by him than o∣thers, and it would be clean contrary to the Apostles intention to shew the event of his be∣ing in the world, that notwithstanding the world was made by him, yet they were so averse from him, as not to know him, and so perverse as not to receive him; understanding Synecdochically, the greater part (as 2 Pet. 2. 5. and elsewhere the world is put for the multi∣tude, or greatest part) distinct from them that received him, verse 12, 13.

7. The life which is said was in the Word, was in him in the beginning, not restored to

him at his Resurrection, and it is said was in him, not as John 11. 25. and 14. 6. he was the life causally and relatively to o∣thers, but in him, that is in himself, and so notes what he had in respect of his Essence, and natural Being, not by his Office, or communicated Power in that respect. And when it is said, the life was the light of men, it is not said, the life shall be the light of men, but was so in the beginning; Nor is it said, it was the light of men as dead or fallen, but of men simply as men, and so cannot be understood of the light infused by regeneration, or restored by raising from the dead, but communicated by Creation, and notes the natural light of reason and under∣standing wherewith Christ inlightens every man which cometh into the World, verse 9. of which more may be seen in my Book of The true old Light exalted, Serm. 1. on Joh. 1. 9. Nor is it to the contrary, that ver. 5. it is said, and the light shineth in the dark∣ness, 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 stu∣pidity 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 a∣mong men, who were by sin and ignorance in darkness, and the shadow of death, the

dark Spirits of men did not comprehend, un∣derstand, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 hu∣mane 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 as∣sumption of a humane body, that it might be an everlasting habitation for his Divine Ma∣jesty, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 he was, there∣fore 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 in∣tended to express Divine Mysteries concern∣ing Christ in things that were singular and ex∣cellent, and could be known but by revela∣tion 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 Do∣ctrine such as manifested him to be the only begotten of the Father.

9. The terms, John 1. 15. the only begot∣ten of the Father, verse 18. the only begot∣ten which is in the bosom of the Father, must be understood of Generation, before the World was made, of the substance of the Fa∣ther. For the term notes Generation, and so subsistence from his Substance, not Crea∣tion out of nothing, or created matter as A∣dam, nor can he be said to be the only begot∣ten 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 pecu∣liar 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 exalta∣tion. For though these proved him the on∣ly begotten of the Father as evidences there∣of, yet not as causes of his Son-ship. But he is intituled the only begotten Son of the Fa∣ther 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 be∣ing 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 Pe∣ter 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 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 Pro∣phets. 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 Vir∣gin, 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 Mo∣ses, 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 liv∣ing God by generation of his Fathers Sub∣stance before the world was, which his Fa∣ther onely could reveal. 2. This is further proved from these Texts of Scri∣pture which make it the demonstration

of the greatest love of God in giving his on∣ly 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 spe∣cially 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; there∣fore he must be the Son of God, by such ge∣neration 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 ow••, therefore Christ is the Son of God, as he is God with his Father, building or fram∣ing 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 him∣self in his obedience; but if he had been on∣ly

a Son by creation as the Angels, or as a meer man, by supernatural conception in the Virgins womb, there had been▪ no such de∣mission of himself by agreement or accord as here, and Heb. 10. 7. is set forth; his sub∣jection had not been free but necessary as be∣ing 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 Me∣diatour, there had been a tautology, to say, although he was sent by God to be Me••ia∣••our, yet he did obey as Mediatour, and being consecrated or perfected became Au∣thour 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 ••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: Be∣sides 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 begot∣ten 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 de∣monstrated 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 An∣gels words shew, Luke 1. 35. and the Ad∣versaries yeild, he was the Son of God from his Generation and Birth of the blessed Vir∣gin.

10. It is true the speech John 1. 15, 27, 30. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is stronger than I, or is more prevalent, or more powerful than I: But the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for he was

before me, must note prio∣rity of time: For 1. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was, notes his a∣ctual * 1.2 existence, what he was in Being, not what he was to be in Gods Inten∣tion. 2. Though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rendred well, was preferred before me, noting chiefdom, pre∣heminence or power, and therefore must note something distinct from it, otherwise it would be a tri••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 re∣ceived, 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.

Notes

• * 1.1

  Psal. 148. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.2

  Isa. 43. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notes priority of dura∣tion.