The Sum of Christian Religion, Catechism · Part 2 · creed · Question 33 · Conclusion 1

The Sum of Christian Religion · Catechism · Part 2 · creed · Question 33 · Conclusion 1

p. 242THE FIRST CONCLUSION.

The Son of God is ſubſistent in the fleſh both of the Virgin, and before the fleſh.

THis Concluſion is to be proved and maintained againſt both ancient and moderne, or late up-ſtart Heretickes: ancient, as Ebion, Cerinthus, Samoſatenus, Photinus; modern, as Servetus, and others. The orders or ſorts of arguments which confirme this Concluſion may be either eight or nine in number. To the firſt Claſſe belong thoſe teſtimonies of Scripture,2 Claſſe. which expreſly teach and diſtinguiſh two natares in Chriſt, and in which the Word is diſcribed that he was made man, that he was manifeſted in the fleſh,John 1.14. Heb. 2.16. 1 Tim. 3.16. 1 John 4.3. John 3.13. & 18.37. Heb. 2.14. John 5.58.John 1:14Heb 2:161 Tim 3:161 John 4Heb 2:14John 5:58 and aſſumed or took fleſh, &c. The Word was made fleſh: He tooke the ſeed of Abraham. God was manifested in the fleſh. Every ſpirit that confeſſeth not that Chriſt is come in the fleſh, is not of God. No man aſcendeth up to heaven, but he that deſcended from heaven, the Son of man, which is in heaven. For this cauſe am I born, and for this cauſe came I into the world. Foraſmach as the children were partakers of fleſh and bloud, he alſo himſelf likewiſe tooke part with them. Before Abraham was, I am: Therefore it is one nature which appeared in the fleſh, tooke fleſh came down from heaven, and coming into this world, was made partaker of fleſh and bloud, and was before Abraham: and another nature which was aſſumed or taken, into which the former came, and in which it appeared: For the aſſumer and the aſſumed are not all one.The Word tooke fleſh. Whereas then the Word took humane nature, he muſt needs be other from it, who both was before the fleſh taken, and was not converted or changed into it, but hath a ſubſiſtence divers and diſtinct from the fleſh which was aſſumed. The argument is thus framed: The aſſumer is before that which is aſſumed: But of the Word it is ſaid, that he aſſumed or tooke fleſh that he was made fleſh: Therefore the Son, the Word, was before the fleſh hee aſſumed. The Major is manifeſt: The Minor is proved out of the fore-alledged authorities. Hitherto alſo belong all thoſe teſtimonies, which oppoſe in Chriſt his divine nature, which did aſſume, to his humane nature or fleſh,Rom. ….3. & 9.5. which was aſſumed; and diſtinguiſh that from this: as, His Son, made of the ſeed of David, according to the fleſh. Of the Fathers concerning the fleſh Chriſt came: Therefore there is another thing in Chriſt beſides his fleſh, according to which he is not of the Fathers, nor of the ſeed of David. Who being in the forme of God, tooke on him the forme of a ſervant: Phil. 2.6.Phil 2:6Wherefore the forme of God in Chriſt is one thing, namely, his divinity moſt perfect: and the forme of a ſervant another thing, even of his humanity weak, baſe, and ſervile. Chriſt is called the Son and Lord of David: Therefore there be divers natures in him.Mat. 22.44. John 2.19.Matt 22:44John 2:19 Deſtroy this temple, and in three dayes I will raiſe it up againe: Wherefore there is one thing in Chriſt, which is deſtroyed, even his body; and another thing likewiſe which raiſeth up his deſtroyed body, which is the Word,John 1.18.John 1:18 who is called the only begotten Son.

Object. 1. The Word, in John, doth not ſignifie any perſon, which was ſubſiſting before the fleſh borne of the Virgin: That John meaneth by the Word, a perſon ſubſiſting before the fleſh.but only that viſible Preacher or Teacher Jeſus, who was made fleſh, that is, was a man mortall, weake, miſerable, and abject. Anſw. This is a notorious, manifeſt, and impudent corrupting of this place: For it is eaſie for any p. 243man to ſhew out of the very narration of John, that the Word ſignifies an Hypostaſis, or perſon, which was exiſting before Jeſus born of the Virgin: For, The Word, 1. was in the beginning, that is, was now before exiſting, when things were created. 2. And that Word was God. 3. By whom all things were made. 4. Who is the authour of life and light: Therefore hee is a perſon exiſting before all things. 5. Which lighteneth every man that cometh into the world, that is, all, if not with ſpirituall, yet with naturall light: Therefore he is their illuminatour, who were before the fleſh, which was borne of the Virgin. 6. Who being in the world, and not knowne. 7. Yet came unto his owne. 8. Being made fleſh, that is, aſſuming and taking humane nature of the Virgin Mary: For, that theſe words, The Word was made fleſh, have this meaning,The Word was made fleſh, by taking fleſh, not by any converſion into fleſh. namely, that he who now from the beginning was in the world, was made fleſh, that is, man (which before he was not) not by any changing or mutation of himſelfe, but by aſſuming and taking humane nature, other places of Scripture doe demonſtrate: He was partaker of the fleſh he tooke the ſeed of Abraham. God Was manifeſted in the fleſh. The Word therefore aſſumed and tooke fleſh,Heb. 2.14. 1 Tim. 3.16.Heb 2:141 Tim 3:16 but was not converted into fleſh: that is, the divine nature was diſtinct from the fleſh taken and aſſumed. Moreover, that Chriſt, man, was ſuch a teacher,The Word was a Teacher from the beginning of the World. John 1.9, 18. & 6.51.John 1:9John 1:18John 6:51 who not only in the time of his fleſh, but alſo before that was born, even from the beginning of the world, pre…ched the will of his Father unto men, and quickened them, both this very narration of John, and other very many places do plainly ſhew. He was the life, and the true light, which lighteneth every man. No man hath ſeen God at any time; the only begotten Son, which is in the boſome of the Father, he hath declared him. I am the living bread, which came downe from heaven, and giveth life unto the world. Christ went by the Spirit in the daies of Noah, and preached unto the ſpirits that are in priſon, 1 Pet. 3.19.1 Pet 3:19which were in time paſſed diſobedient.

Object. 2. Chriſt, man, is, and is called God in the New Teſtament: Therefore they corrupt the Scripture, who ſay, that in this viſible man Jeſus, is, beſides the fleſh, an inviſible nature, which was exiſting alſo in the old peoples time without fleſh: For to ſay this, is as if a man, inſtead of this, Thou art a Scholar, ſhould ſay, In thee is a Scholar. Anſw. That Chriſt, man, is true and by nature God, in reſpect of the nature or eſſence of the God-head in him perſonally united to his man-hood,1. Proved by teſtimonies. is no corruption, but the very voice, minde meaning, and interpretation of the Scripture. In him, that is, in Chriſt Jeſus; dwelleth all the fulneſſe of the God head, that is,Col. 2.9.Col 2:9 the very full and perfect God-head, which is but one; bodily, that is, perſonally or ſubſtantially, ſo that it is of the ſubſtance of the viſible man Chriſt. In Christ therefore there is one thing which dwelleth, namely the God-head; another thing in which it dwelleth, even the Man-hood, which is the temple of the God head, and was ſhadowed and figured by the Moſaicall tabernacle. Chriſt ſaith of himſelf, Deſtroy this temple: John 2.19, 21. He. 9 11. & 10.20.John 2:19John 2:21and the Authour of the Epiſtle to the Hebrewes mentioneth the Tabernacle of the humane nature; and calleth the fleſh a vaile, to wit, of the God-head: He ſuffered in the fleſh. The Word was made fleſh and came unto his own: Rom. 1.3.Rom 1:3Therefore there muſt be in the fleſh another nature. Again, Made of the ſeed of David according to the fleſh: Phil. 2.6.Phil 2:6and declared mightily to be the Son of God, touching the ſpirit of Sanctification. Again, Being in the form of God, and equall with God, he took on him the form of a ſervant. Eſay 5.14. & 9.6. & 25.6, 7, 8. &c. Jer. 23.6.Isa 5:14Isa 9:6Isa 25:6Isa 25:7Isa 25:8Jer 23:6By him all things were made and do conſiſt, both viſible and inviſible: he giveth the holy Ghost, lightneth every man that cometh into the world: he alone knoweth the Father, and he to whom he revealeth him, &c. Laſtly, that there is a double nature or ſubſtance in Chriſt, both a finite, and an infinite, is convinced and proved by the diverſity and repugnancy of thoſe properties which are attributed to the ſame Chriſt,2. By co…trary properties but cannot poſſibly be together in one and the ſame nature: Wherefore Chriſt, man, is God, not created and made in time, by reaſon of the fulneſſe and excellency of his gifts, but eternall; ſubſiſting before the fleſh born of the Virgin, and before all worlds, by reaſon of the eternall God-head of the Word dwelling in his Majeſty perſonally.

To the ſecond Claſſe or order of Reaſons, are referred thoſe reſtimonies,2 Claſſe. Chriſt the proper Son of God. which ſhew Chriſt to be the proper or naturall Sonne of God, becauſe he was begotten of the ſubſtance of his Father, and not adopted. The argument or proofe is this: the naturall or proper p. 244Sonne of God, is of neceſsity partaker of the divine nature of eſſence, or ſub ſtance. But Chriſt, man, is the proper Son of God: Therefore there is in Chriſt, beſides his humane nature, which he tooke of our kinde, a nature or ſubſtance divine, in reſpect whereof he is and is called the Sonne of God: that is, Chriſt is by nature the Son of God; and therefore ſubſiſting, and that before the fleſh, from everlaſting, becauſe hee is the Sonne of the eternall Father, having the eſſence of the Father, in number the ſame, and whole communicated unto him from the Father. The Major is manifeſt by the definition of a proper or naturall ſonne: For a proper ſonne is hee, who is procreated out of his ſubſtance, whoſe ſonne hee is, or he, who is partaker of his fathers nature or ſubſtance. John 5.17 18. The place is neceſſarily to …e und…rſtood, and ſo was taken of the Jewes, of a naturall ſon.John 5:17The Minor is proved by theſe teſtimonies of holy Scripture: My Father worketh hitherto, and I worke: Therefore the Jewes ſought the more to kill him: not onelyonly becauſe he had broken the Sabbath; but ſaid alſo that God was his Father, and made himſelfe equall with God. Becauſe Chriſt called himſelfe the Son of God, not adopted, or by grace only, but naturall, begotten of the ſubſtance of the Father, and therefore equall with God; the Jewes did therefore gather, 1. That hee challenged unto himſelfe the workes of God the Father: And therefore becauſe they deemed him to be a meere man, they would have ſlain him, as a blaſphemer and robber of Gods glory, both in this place, and John 19.7. And if Chriſt had meant, that he was the Son of God by grace only, as are the Angels and men elected, the Jewes verily would not have reprehended that as a blaſphemy and treaſon againſt the Majeſty of God: for then they ſhould have condemned themſelves of the ſame crime;John 8.41.John 8:41 becauſe they ſay unto Chriſt, Wee have one Father, which is God. 2. Christ alſo doth not reprehend this collection of the Jewes, or repell it as a ſlander, but defendeth it as being good and neceſſarily true, in his anſwer preſently following; wherein hee avoucheth, that whatſoever things the Father doth, the ſame doth he alſo together with him, as being his Sonne: that by the ſame authority, liberty, power, he raiſeth the dead, and quickneth them who beleeve in him, by which the Father doth: that as the Father hath life in himſelfe, ſo alſo hath he given unto him, as being his Son, to have life in himſelfe, &c. Wherefore the man Jeſus affirmeth that, which of it ſelfe and demonſtratively doth thereof follow, and the Jewes called blaſphemy, namely, that he is the Son of God, not by grace only, but proper and equall with God: that is, that there is in him, beſides humane nature, a divine alſo, which is the Son, communicated unto him by an unſpeakable generation or begetting from the Father, and according to which hee is equall with the Father, and the ſame God which the Father is; For where the ſame power, operations, and works are, there alſo is neceſſarily inferred the ſame nature or ſubſtance to be and that equall. So Chriſt is called the proper Son of God.Rom. 8.3.Rom 8:3 God ſending his owne Son, that is, borne of his owne ſubſtance: (or we are otherwiſe alſo of God, being renewed by his ſpirit.)32. And. Who ſpared not his owne Son.

Object. 1. It is not found any where in Scripture, that Chriſt is the naturall and co-eternall Son of God: Therefore it is but an invention of men, imagining in him, beſides his fleſh, another ſubstance, Chriſt the naturall & co-eternall Son of God, which is expreſſed in Scripture.according to which he ſhould be the eternall Son of God. Anſ. Although theſe very words are not in the very ſame Syllables extant in the Scripture; yet there are found the like, and equivalent, or ſuch as ſignifie the ſame which theſe do. For, The wiſedome of God, which is Chriſt and his Son, is deſcribed to be ſuch, as was with God from everlasting before his works were made. And further, John ſaith, that the Word whom he called the Son, was even then in the beginning of the world, and was God, creating and preſerving all things; But God is eternall, and before things were created, together with which alſo time began, eternity only exiſteth, and may be imagined in mind. Moreover, he is expreſly called the proper Son of God; therefore he is the natural Son of God, who hath the naturall eſſence of his Father, and that the ſame with his Father: becauſe the Deity is but one in number, Creatreſſe of all things: alſo he had the ſame whole and entire, becauſe he is indiviſible: Wherefore the man Chriſt is the ſame eternall God with the Father, by reaſon of the Deity,Chriſt is the proper Son of God by nature, not by grace. which he hath ſimply alone, and the ſame with the Father; for there are two eternals: he is alſo the naturall and co eternall Son of the Father, becauſe p. 245he is another from the Father, as touching his perſon.Rom. 8.32.Rom 8:32 Repl. 1. Chriſt is called the proper Sonne of God, becauſe he was made by God: as alſo the Church is called the proper people of God. Anſw. This is a corruption of the place before cited out of Paul. For Paul oppoſeth the proper Son of God to us, and alſo to the Angels. For both the Angels and we are made the ſons of God, in reſpect either of our Creation, Adoption, and Regeneration by the holy Ghoſt; or alſo in reſpect of both, as the regenerate: Therefore we, being compared with Chriſt, are not the proper ſons of God. For ſo he could not be called the proper and only begotten Son. Wherefore he is, and is called the proper Sonne of God, in that he alone was begotten of the ſubſtance of God the Father. Repl. 2. The word (ſaith Servetus) was indeed alwaies in God; but it was not the Sonne, but in reſpect of the filiation or ſon hood, which was to come in the wombe of the Virgin, or in reſpect of man to be borne of the Virgin: that is, the Word in it ſelfe, was not any inviſible hypoſtaſis and ſubſtance, which being begotten of the ſubſtance of the Father, and diſtinct from him, was truly ſubſiſting before the fleſh borne of the Virgin; but was a certaine relucency, or reflexed ſhining in God, that is, that viſible image or ſhape, which appeared unto the Fathers in the Old Teſtament, and afterwards paſſed into the fleſh, or into that viſible man Jeſus, who alone is the Sonne, in reſpect of whom alſo the Word, or that viſible ſhape, which alone he will have to be the perſon, is called the Sonne. Anſw. 1. By this is denyed, that Chriſt is the proper Sonne of God: becauſe his humanity iſſued not from the ſubſtance of God. 2. The Word is ſuch a Son, as unto whom the Father gave to have life in himſelfe, as he himſelfe hath it in himſelfe, who when things were created was even then God, by whom all things were made; who was the life, and the light of men &c. The Word therefore was (and that before Jeſus born of the Virgin) a living, intelligent, working hypoſtaſis, or ſubſtance. 3. There ſhould have been no hypoſtaticall or perſonall difference between the Father and the Son: becauſe the Word, according to Servetus doctrine, had not his proper hypoſtaſis, whereby he ſhould differ from the Father. So that the Father ſhould either have bin without the Son, or the Father ſhould have bin the ſame perſon with the Son, which is the hereſie firſt broached by Sabellius.

Object. 2. He who is not named in the Scripture, before the taking of fleſh, the Sonne of God, was not the Sonne of God before his nativity of the Virgin: Wherefore he was not the Sonne of God before. Anſw. 1. We deny the Major; for we know that Gods revelation and manifeſting in the New Teſtament is clearer than in the Old: And therefore, albeit it were true, which theſe would, that the Son of God is not called the Son, but after the aſſumption of the fleſh: yet notwithſtanding, ſeeing in many places it is ſhewed moſt cleerly; that the Sonne, who tooke fleſh, was before he tooke fleſh: (as, The Word, who is the onelyonly begotten Sonne of the Father, Joh. 1.13 & 5.17.John 1:13John 5:17was in the beginning. By the Sonne all things were made. My Father worketh hitherto, and I work:) it may not be ſaid, that therefore the Son was not before he tooke fleſh, becauſe he was not called before by his name. Anſ. 2. The Minor is not true:Chriſt named in the Scripture the Son of God before he took fleſh For however the Old Teſtament be more obſcure and darke than the New; yet is he called by Salomon the co-eternall wiſedome of God, begotten of God. Likewiſe it was foretold that the Meſſias ſhould be God, and the Sonne of God and after another manner than other ſons. His name ſhall be called Immanuel. Eſay 7.14. & 9.6.Isa 7:14Isa 9:6He ſhall call his name wonderfull, Counſellour, The mighty God, The everlaſting Father. This is the name whereby they ſhall call him, The Lord our righteouſneſſe. The Lord hath ſaid unto me, Jerem. 23.6.Jer 23:6Thou art my Sonne: this day have I begotten thee. Againe, Kiſſe the Sonne. I will be his Father, Pſal. 2.7, 12. 2. Sam. 7.14.Ps 2:7Ps 2:122 Sam 7:14and he ſhall be my Sonne. Wherefore long before was he ſignified to be the Son of God, who afterwards was to be man.

Object. 3. If the divine nature of Chriſt was, without his humane nature, the Sonne of God, there ſhall be made three ſonnes, namely, his Divinity, his Humanity, and whole Christ conſiſting of both natures. Chriſt but one Son, though conſiſting of two natures.Wherefore there was not any Sonne before Jeſus was borne. Anſ. The Antecedent is moſt falſe. For, ſeeing the Word did take, joyne, and unite perſonally unto himſelf not another perſon or Son of God, but another nature; p. 246this aſſumption or taking, maketh not moe perſons or ſons; but it is one and the ſame perſon, or one Son, having in him two natures.

Object. 4. If the God head of old, without the fleſh, was the Son, and now two natures are one Son, there ſhall be nevertheleſſe two ſons; one incorporeall, the other corporeall: Wherefore there was not any Son before the fleſh. Anſ. Neither is this Antecedent true: For one and the ſelfe ſame Son is of old incorporeall, of one only nature, and only God; but now corporeall, of two natures, and exiſting both God and man.

Object. 5. The humanity by it ſelfe is not the Sonne: Therefore neither the Divinity by it ſelfe is the Sonne. Anſw. This reaſon doth not follow: becauſe there is great diſſimilitude of the natures which are compared. The Word exiſted, and was a perſon, and the Sonne, before the fleſh was taken and aſſumed. But the humanity was neither before the aſſumption, neither, being aſſumed, did it make the perſon by it ſelfe. And therefore the humanity ſeverally is not the Sonne, but is in the Sonne, or is the other nature of the Sonne: but the Word both ſeparate and knit to the fleſh, is the ſame Son: as touching it ſelfe, it is the Son of God by nature; but as touching the aſſumed nature or humanity, the naturall ſon of man, and the Son of God by grace or perſonall Ʋnion.

To the third Claſſe of arguments alſo belong thoſe ſayings: which teach the man Chriſt to be the only begotten Sonne of God. 3. Claſſe. Chriſt the only begotten Son of God. John 3.16. & 1.14.John 3:16John 1:14So God loved the world, that he gave his onelyonly begotten Son Wee ſaw the glory thereof, that is, of the Word incarnate, as the glory of the onelyonly begotten Sonne of the Father. For the only begotten is hee, who hath not any brethren of the ſame generation and nature. But Chriſt, as touching his humane nature,Heb. 2.14. verſ. 16.17.Heb 2:14 hath brethren. Foraſmuch as the children were partakers of fleſh and bloud, he alſo himſelfe likewiſe took part with them. And a little after: Hee in no ſort took the Angels. but hee took the ſeed of Abraham: Wherefore in all things it became him to be made like unto his brethren. And a little before: He that ſanctifieth, and they which are ſanctified, are all of one; that is, of the ſame nature humane: Wherefore hee is not aſhamed to call them brethren: Wherefore, there is in Chriſt another nature, according to which he is the only begotten Son of the Father, beſides his humanity, according to which both he hath many brethren, and is ſprung not of God, but of the ſeed of David.

Chriſt is called the only begotten by nature, not in reſpect of the maner of his generation.Obj. The man, Jeſus, is called the only begotten, becauſe he only was begotten of the Virgin by the holy Ghost. It is a miſconſtruing and corrupt interpretation of the word: For, 11. He is ſo the only begotten, that he is alſo the proper or naturall Son. Now, ſuch a one is ſaid to be the only begotten, not for the ſpeciall manner only of begetting, but becauſe he only was begotten of his ſubſtance, whoſe Son he is called, or becauſe hee only hath his eſſence iſſuing from the ſubſtance of the Father. 22. Becauſe hee is the very ſame, by whom all things were made and are preſerved, who is in the boſome of the Father, even from the beginning of the world, revealing God unto the choſen: who being ſent from heaven into the world, took fleſh, &c. He is called the only begotten Son of the Father.John 1.14.18 1 John 4.9.John 1:14John 1:181 John 4:9 Wee ſaw the glory thereof, that is, of the Word; but not of the man Jeſus, as Heretikes would have it: For there is no other Antecedent in that place, but the Word: For theſe words goe before: The Word was made fleſh, and dwelt among us: then followeth, and we ſaw the glory thereof. If then the Word it ſelfe be called, and is the only begotten; then Chriſt is called the only begotten in this place, not in reſpect of the maner of his generation of the Virgin, but in reſpect of his generation from everlaſting of the Father. 33. The Words generation of the Father, is often in Scripture diſcerned and diſtinguiſhed from Chriſts generation, of the Virgin. The Evangeliſt, as we ſee, calleth the Word the only begotten of the Father. Of wiſedome it is ſaid,Prov. 8.25.Prov 8:25 That before the mountaines, that is, from the beginning, it was formed, or (as the Chaldee Paraphraſt interpreteth it) begotten: but wee read in Matthew,Mat. 1.18, 25.Matt 1:18Matt 1:25 that Jeſus, who is called Chriſt, was borne of Mary. 44. The only begotten is oppoſed to Angels and Men. But Angels and Men are the ſons of God, either by creation or by adoption, or by ſanctification, after what ſort ſoever this be wrought by the holy Ghoſt: Therefore Chriſt muſt needs be called the only begotten for p. 247this cauſe, even for that he is his Son by nature: For after this manner he is the Son of God onelyonly, and truly, and ſimply ſevered from other ſons: Wherefore to this third ranke or Claſſe thoſe places alſo ſhould be referred, which ſhew that we are the ſons of God by adoption, by and for that onelyonly begotten Son: For, ſeeing grace is oppoſed to nature, and we are ſons by grace, it muſt needs be that Chriſt is the Son by nature.

4. Claſſe. Chriſt the Son of God.To the fourth Claſſe belong thoſe teſtimonies of Scripture, which attribute the name of Son of God manifeſtly to the other nature alſo in Chriſt, which ſubſiſted by it ſelfe before and beſides the fleſh aſſumed, and did worke all things. And, ſeeing Servetus and others are here in an uproare, as it were, and fight for this, that only the man Jeſus, born of the Virgin, but not God, or the God-head, is called the Son in Scriptures, and that therefore before Jeſus was born, there was not any Son of God ſubſiſting; we are diligently to gather and collect thoſe teſtimonies, wherein the name of Son is not attributed to the humane nature onelyonly, but alſo to the divine. The argument therefore is this: That which, ſubſiſting before the fleſh born of Mary, created the world, and from the firſt beginning hitherto worketh the ſame things with the Father, the ſame is a perſon, and that without the fleſh, and before it: But the Son of God is called that which, ſubſiſting before the fleſh, created the world, and from the firſt beginning hitherto worketh the ſame things with the Father: Therefore the Son is a perſon, and ſubſiſting even without the fleſh, and before it: that is, Chriſt Jeſus, born of Mary, hath another nature beſides his humane nature, in reſpect whereof Chriſt, even before his humane nature was, truly exiſted, and is called the Son of God. The Major of this reaſon is manifeſt: For, that which worketh all workes, and that with the ſame authority, liberty, and power, wherewith the Father doth, muſt needs be a living and underſtanding ſubſtance, that is, a perſon. Now the Minor is proved by teſtimonies of Scripture: For the very ſame, who is before all things, for whom, and by whom all things were created, and do conſiſt, who doth all things likewiſe himſelf which the Father doth; is called the beloved Son of God, the firſt begotten of all creatures, Col. 1.16. Heb. 1.1, 2. & 2.10.Col 1:16Heb 1:1Heb 1:2Heb 2:10by whom God ſpake unto us in the last dayes, &c. But the fleſh or humanity of Chriſt is not before all things, is not Creatreſſe, but created in the laſt times,John 5.19.John 5:19 doth not uphold or ſuſtain all things with its word, becke, and effectuall will, but is it ſelfe ſuſtained and upheld by the Word, who did aſſume and take it: Therefore in Chriſt, beſides his fleſh, is another nature, which alſo, before the fleſh was miraculouſly conceived in the Virgins wombe, was ſubſiſting, did worke, and is the Son of God. Againe, God ſent not his Son into the world to condemne it: John 3.17.John 3:17The Father ſent the Sonne into the world, but the humanity of the Sonne was borne in the world: Therefore he was his Sonne before hee was ſent into the world.John 5.21.John 5:21 The Sonne quickneth whom he will. No man knoweth the Father, but the Sonne, Mat. 11.27.Matt 11:27and hee to whom the Sonne will reveale him. But in the old teſtament, before Jeſus was borne of the Virgin, ſome were raiſed from the dead, and quickned: for there were ſome from the beginning of the world, who knew God aright: Therefore in Jeſus, the Son of Mary, is another nature beſides his fleſh, which is the Son of God, and ſubſiſted from the beginning of the world, revealing God unto men; not onelyonly to thoſe of the godly who lived ſince hee took fleſh, but to thoſe alſo who lived before it. Again, He is called the Son, who came from heaven, who being in earth, is in heaven; who came into the world, not as other men, from the earth, but from above,Joh 3.13, 17, 19, 31. & 16.28.John 3:13John 3:17John 3:19John 3:31John 16:28 out of heaven, from the Father. So that then he was before he came into the world. But the fleſh of Chriſt is not of heaven, neither came it from heaven: therefore there muſt needs be another nature in him, in reſpect whereof he is the only begotten Son of God, even before he took fleſh of the Virgin. Again, He that was manifeſted in the fleſh is God, and therefore another nature from the fleſh: For God is one thing,1 Tim. 3.16.1 Tim 3:16 who is manifeſted; and the fleſh another thing, wherein he is manifeſted. The Son of God is he that was manifeſted in the fleſh: For this purpoſe appeared the Son of God, that he might take away our ſins, and that he might looſe the workes of the Divel: 1 John 3.5.1 John 3:5Therefore the Son of God, and another nature from the fleſh; that is, the man Jeſus is the Son of God, in reſpect not only of his humanity, but alſo of his divinity, p. 248which beſides and before the fleſh, exiſted in him, and by the aſſumption of the fleſh was made as it were viſible and conſpicuous: Wherefore it followeth alſo, and that neceſſarily, that that was a ſubſiſtent and a perſon: For that which is by nature a ſon, is alſo a perſon: But Chriſts divinity or nature, which was alſo before his fleſh, is the Son of God by nature: Therefore it is a ſubſiſtent, and a perſon in the fleſh taken or aſſumed, and before it.

5. Claſſe. The Word is a perſon before Jeſus borne of the Virgin: and he is the Son.To the fifth Claſſe belong thoſe places of Scripture, which affirme Christ, man, to be the Word incarnate: The argument is this: The Word is a perſon, which both existed before Jeſus was born, and now dwelleth perſonally in the fleſh taken of the Virgin. But that Word is the Son: Therefore the Son is a perſon beſides, and before the aſſumption of fleſh. The Major is proved: 1. Becauſe thoſe things are attributed unto the Word, which only agree to a thing ſubſiſtent, living, intelligent, working, that is, to a perſon: For the Word was before all creatures with the Father God: by him were all things made,John 1. 1 John 1. & 5. Rev. 19.John 11 John 1Rev 19 he was authour of life and light in men: he was in the world from the beginning, and not known: he hath his own country and nation: he came unto it: in his name men beleeve: he giveth power to others to be the ſons of God, by his own authority and power: he doth aſſume and take fleſh, and is therein manifeſted, ſeen, handled, converſeth, and dwelleth amongſt men. The Minor is proved:John 14.18, 34. Rev. 2.18.John 14:18John 14:34Rev 2:18 1. Becauſe the Word is called the only begotten Son of God. 2. Becauſe the ſame properties are attributed to the Word, and the Son: For the Son is in the boſome of the Father, revealing God unto men. By him the world was created. In him is life: he was ſent and came from heaven into the world. He took the ſeed of Abraham. Likewiſe the life, which is the Word, was with the Father before the incarnation and manifeſtation of Chriſt: Therefore God was even then the Father of the Word, and the Word the Son of God.

But ſeeing the new Arrians do marvellouſly deprave, by their new and crafty deviſed Sophiſmes, this notable place of John, concerning the Word, ſubſiſting before the fleſh born of the Virgin, and creating and preſerving all things, that thereby they might rob and diſpoile the Son of God of his true and eternall Deity; it ſeemed good here to adjoyne thoſe things which Zacharias Urſinus ſome yeeres ſince noted and drew out, as to be oppoſed againſt theſe corruptions and forgeries, briefly indeed and barely after the manner of Logicians; yet ſuch as are learned and ſound, whereby alſo the like corruptions and wreſtings of places of holy Scripture may eaſily be obſerved, diſcerned, and refuted.

JOhn purpoſing to write the Goſpel of Chriſt, in the firſt entrance propoſeth the ſumme of that doctrine, which he purpoſed to deliver and confirm out of the ſtory and ſermons of Chriſt.The argument of Johns Goſpel. And ſeeing the knowledge of Chriſt conſiſteth in his perſon and office, he deſcribeth both; and ſheweth, that Chriſt is the eternall Son and Word of God the Father, who, taking fleſh, was made man, that hee might be made a ſacrifice for our ſins, and might make us, through faith in him, the Sonnes of God, and Heires of eternall life. This Word then, whom afterwards he calleth the onelyonly begotten Son of the Father, he ſaith now, to have been in the beginning: which ſheweth his eternity.In the beginning was. Theſe wordes of the holy Evangeliſt they corrupt and deprave, who raiſe again Samoſatenus his blaſphemies from the pit of hell, expounding this beginning of the beginning of the Goſpels preaching, done by Chriſt. But contrary, Saint John and the Church, even from the Apoſtles and their Scholars time, doe underſtand that beginning of the world, wherein Moſes recounteth all things to have bin firſt created by God: Gen. 1.Gen 1For John ſaith, that the world was made by him: and further, that even then in the beginning he was God, and that the true God Creatour, which is onelyonly one, and was in the beginning of the world. Repl. 1. Beginning doth not ſignifie eternity: Therefore yee deprave it, who ſo expound it. Anſw. Wee doe not ſo expound it, but that even then in the beginning of the world was the Word; and therefore was before the Creation of the world: and whatſoever was before this, was from everlaſting: and ſo is the Scripture wont to ſpeake; as Eph. 1.4. 1 Pet. 1.20. Pro. 8.22, 23. &c. where we may ſee a large place concerning wiſdome: whoſe p. 249eternity is there ſignified in this, that it is ſaid to have been before the creation of the world. Repl. 2. Beginning often ſignifieth the beginning of the Goſpels preaching. Yee were with me from the beginning. I ſaid not to you from the beginning. Anſ. This ſheweth that ſometimes it ſo ſignifieth, but not alwaies. And we are ſtill to conſtrue it of that beginning which the text ſheweth; As alſo in other places: I am α and ω, Rev. 1.….Rev 1the begining and the end, the first and the last.

The Word.) The corrupters ſay; The man Christ is called the Word, becauſe he ſpeaketh and teacheth the will of the Father. Wee ſay, that he is called indeed the Word for this cauſe, becauſe he declareth God and his will: but yet in reſpect of his divinity, not of his humanity. The reaſons hereof are, 1. Becauſe his humanity was not from the beginning of the world. 2. Becauſe this word was made fleſh, that is, took on him humane nature. 3. Becauſe this Word did lighten all men from the beginning of the world, whoſoever had the knowledge of God, and how much ſoever they had. Hee was the life and the light of men: lightning every man which cometh into the world. No man hath knowne the Father, but the Son, and he, to whom the Son will reveale him. No man hath ſeen God at any time: the Son which is in the boſome of the Father, he hath declared him. Repl. 1. It is ſaid, Now God hath ſpoken unto us by his Sonne. Heb. 1.1.Heb 1:1Anſ. That is, by his Son made man. Repl. 2. Hee is not ſaid any where in the old Teſtament to have ſpoken. Anſ. Yes, By the Angel of the Lord, who alſo himſelfe is Lord.Eſay 6.9.Isa 6:9 Likewiſe, The Lord appeared ſpeaking: whom Saint John affirmeth to have been Chriſt.John 12.40.John 12:40 Repl. 3. The Word is ſaid to have been palpable, viſible, and ſo forth. Anſw. That is,1 John 1.1 John 1 by reaſon of the fleſh which he tooke. Repl. 4. But hee is no where ſaid to be inviſible. John 1.5, 10.John 1:5John 1:10Anſ. He is ſaid to have been in the world, unknowne: and this, John ſpeaketh of him, as he was before his incarnation: And then he was in the world inviſible. Likewiſe,John 14.21. Mat. 28.20.John 14:21Matt 28:20 I and the Father will come unto him. And in the ſame place, I will not leave you comfortleſſe, I will come unto you. I am with you alway unto the end of the world: that is, inviſibly, as in the Father. And if they will deny him to be with us, becauſe he is not ſeen, they ſhall alſo exclude the Father. Repl. 5. He is with us in power and vertue; not in eſſence. Anſ. This objection were rather to be hiſſed out, than to be refuted,Jer. 10.17.Jer 10:17 becauſe he hath not an infinite power and vertue, who hath a finite eſſence. The gods that have not made the heavens and the earth, ſhall periſh from the earth: how much more then, the makers of ſuch gods?

And the Word was with God in the beginning.) Wee interpret this, that the Sonne was co-eternall with the Father, and ſo joyned with him, that notwithſtanding hee was distinct in perſon from him. They ſay, that this Doctor and Teacher, the man Jeſus, was known of God alone, and not men, but he was the Meſſias. Anſw. 1. To be, or Not to be with one, when it is ſpoken of a perſon, is never read in this ſenſe, as to ſignifie, to be known, or not known of one. It is therefore an impudent forgery. 2. John himſelfe expoundeth it: The Sonne which is in the boſome of the Father: This doth not onelyonly ſignifie, to be known: but alſo to be indeed in the Father, to be intirely loved of him, and to be fellow and co-partner of the ſecret and hidden counſels of the Father. 3. He ſaith of himſelfe, That he came downe from heaven; That hee came from the Father, and came into the world; That he returneth to the Father, with whom he was before. This doth not ſignifie a knowing, or a not knowing, but an existence and being. 4. By him all creatures were made of the Father: therefore he was preſent with the Father. 5. He was in the world before he, being made man, came unto his owne: and yet not known: Therefore, to be in the world, and, to be known of the world, are not all one: and by conſequent neither is it all one, to be with God, and, to be known of God. 6. Chriſt himſelfe expoundeth it: I in the Father, and the Father in mee: This ſignifieth not onelyonly a knowledge, but a co-existence and joynt being mutuall.

And that Word was God.) Wee interpret; That the Word is true God, eternall, Creatour of heaven and earth: the ſame God with the Father, and therefore divers from him, as the Word from him that ſpeaketh by him, and the Son from the Father, but having the ſame nature and eſſence of the God-head in him, which the Father hath: as Chriſt himſelf ſaith; I in the Father, and the Father in me. He is every where in the p. 249Father: as the Father every where in him. But they ſay: that he is God, in reſpect of his gifts, worthineſſe, excellency, and office: but not by nature. Which they prove; becauſe others alſo are in this ſenſe and reſpect called gods, which have not any divinity of themſelves: therefore Chriſt alſo after the ſame manner, ſeeing hee alſo hath his divinity from the Father. Further, they adde, that we make two gods, and deale contumeliouſly with the Father. Anſw. Wee make not two gods, becauſe the Sonne is one with the Father as God, that is, having the ſame eſſence in him which the Father hath: but is diverſe and diſtinct from him as the Sonne, and having in him the ſame Deity which the Father hath, communicated. But they are blaſphemous, and contumelious againſt the Father and the Sonne; Becauſe they honour not the Son, John 5.23.John 5:23as they honour the Father. Now that Saint John underſtandeth a Son, not a made, created and inferiour God to the Father, and a diverſe God from him, is proved and confirmed by many reaſons, but ſome few ſhall now ſuffice. 1. Simply and abſolutely without reſtraint to any certaine circumſtance, none is called God in the Scripture, beſides the onelyonly true God, eternall creatour of the world. 2. That the Word was God before things were created, and is the Creatour of all things, S. John doth teach. 3. He ſheweth that he is the authour and fountaine of life and knowledge in men, even from the beginning: For this ſignifieth the true light, that is, which is properly, and by it ſelfe, light it ſelfe, and the originall of light in others. 4. This Word giveth power to be the ſonnes of God. John 1.12.John 1:12This none can doe but the true God alone. 5. We are to beleeve in his Name. But we muſt beleeve in none, but God only, as himſelf proveth, that therefore they muſt beleeve in him, becauſe they beleeve in God. 6. John Baptiſt ſaith, that he baptiſeth with the holy Ghoſt: And Chriſt himſelfe often ſaith, that hee will ſend the holy Ghoſt from the Father. John 1.33.John 1:33But no man can ſend the Spirit of God, and work by him in the hearts of men, but only he, whoſe proper Spirit this is, namely, God,Eſay 40.3. Joh. 1.23. & 3.28. Luke 3.4, 8. John 5.13.Isa 403 John 1:233 John 1:33 John 1:28Luke 3:4Luke 3:8John 5:13 7. John Baptiſt is called the fore-runner of Christ, who ſhould prepare his way: But he prepareth the way of the Lord. 8. Chriſt himſelfe ſaith, That the Father will, that all ſhould honour the Son, as they honour the Father. But no creature, albeit excellent, can be equalled in honour with the Creatour. 9. Every where he is called the true God, 1 John 5.20. Rom. 9.5. Act. 20.28. He. 1.8, 10. & 3.3.1 John 5:20Rom 9:5Acts 20:28and the Lord. This is the true God and eternall life. Who is God over all bleſſed for ever, Amen. God hath purchaſed his. Church with his owne bloud. The ſcepter of thy kingdome, is a ſcepter of righteouſneſſe. Thou, Lord, in the beginning haſt establiſhed the earth, and the heavens are the workes of thine hands. Chriſt is counted worthy of more glory, than Moſes, inaſmuch as he which hath builded the houſe, hath more honour than the houſe, and hee that hath built all things is God. 10. Hee is ſaid, to have come downe from heaven, yet ſo, that he remaineth in heaven: to come unto his, together with his Father, to be with them unto the end of the world. Therefore hee is of an infinite eſſence, every where preſent, and working both in heaven and earth. But his humane nature is finite:The God-head is after another ſort communicated unto Chriſt, than unto creatures. Therefore he is God in reſpect of another nature. Now to that which hath been objected, concerning the communicating of the Deity unto others, whereby they are called gods, we anſwer, by diſtinguiſhing the diverſity thereof: For unto others it is communicated by a created ſimilitude of the Deity, either of nature; that is, by divine properties created which are not equall with the Creatour; ſo are the Angels: or of office; ſo Moſes is called called god, and all Magiſtrates.Luke 1.32.Luke 1:32 But unto the Son Chriſt, it is communicated by the nature or eſſence it ſelf, ſo that the very Deity is his ſubſtance. Which we thus prove: 1. He is the onelyonly begotten and proper Son of God, the Son of the moſt High, who alſo is himſelf the moſt High. But he is the proper Son, to whom the ſubſtance of the Father is communicated: As the Father hath life in himſelf, John 5.26.John 5:26ſo likewiſe hath he given to the Son to have life in himſelf: Therefore the Son alſo is God of himſelf, living, and the fountain of life. Wherefore this communicating of the Deity, maketh him equall with God, and the ſame God with the Father: So far off is it from proving the contrary. Repl. 1. Power was given to him, John 5.27.John 5:27being man: Therefore it was not given him by eternall generation. Anſ. It was given to the Word by generation, to man by union of the Word. Repl. 2. It was given him after his reſurrection. Anſ. Then was given him the full authority and liberty of uſing that power, which he had alwaies.

p. 251All things mad by the Word.All things were made by it, and without it was made nothing.) Wee interpret; That all creatures were made by him in the beginning: and that alſo by him is gathered out of mankind, and regenerated, through the working of the holy Ghost, an everlaſting Church. They conſtrue it; That by all things, are meant thoſe things which are wrought in the new creation: that is, in the collection and regeneration of the Church by the Goſpel, which is called the ſecond creation. Anſw. 1. Wee grant this point, (not the whole interpretation, but only this point, of the creation) and if this were the ſenſe, yet hereof would it alſo follow, That Christ were very God, and by nature God: The ſecond creation alſo, which is regeneration, proveth Chriſt God. 1 Cor. 3.6, 9. Heb. 3.4, 6. Eph. 1.33. & 4.8, 10.1 Cor 3:61 Cor 3:9Heb 3:4Heb 3:6Eph 1:33Eph 4:8Eph 4:101. Becauſe to work the firſt and ſecond creation by his owne nature, power, and operation, is the proper worke of one and the ſame very God. God gave the increaſe. So then is neither he that planteth any thing, neither hee that watereth, but God that giveth the increaſe. Yee are Gods huſbandry, and Gods building. Hee that hath built all things is God. And Chriſt worketh this new creation, not as an inſtrument, but by his own proper vertue. Which is his body, even the fulneſſe of him that filleth all in all things. Hee aſcended up on high, hee gave gifts unto men, hee aſcended farre above all heavens, that hee might fill all things. Hee gave ſome Apoſtles, and ſome Prophets: By whom all the body receiveth increaſe. I give unto them eternall life. Hee ſanctifieth the Church, John 10.2…. Eph. 5.2….John 10:2Eph 5:2and cleanſeth it by the waſhing of water through the word. 2. Becauſe no man can give the holy Ghoſt, but hee that is very God, whoſe proper ſpirit it is. But the ſecond creation is not wrought, but by the holy Ghoſt, whom Chriſt the worker and effector of this creation ſendeth: Therefore hee is very God and Lord. 3. Becauſe the new creation is the regeneration of the elect to eternall life. This began even from Adam, albeit it was wrought in regard of the Mediatour which was to come. And it was wrought by the ſame Mediatour, the Sonne, in regard of whom, or for whoſe ſake, it was wrought ever ſince the beginning: For Chriſt, as by his merit, ſo by his efficacy and vertue, is Saviour not onelyonly of a part, but alſo of his whole Church and body, which conſiſteth of all the elect and ſanctified even from Adams time. By whom all the body receiveth increaſe. Eph. 4.1…. Eſay 9.….Eph 4:1Isa 9The everlaſting Father, authour, preſerver, propagator, and amplifier of his Church through all ages of the world. The Ruler that ſhould come forth out of Bethlehem, Mieah 3.2.was given from everlasting to he the Head and Saviour of the Church. Hee ſhall be peace, even before hee came out of Bethlehem, and the Saviour of his Church againſt the Aſſyrians and all her enemies.Gen. 3.83.Gen 3:83 The ſeed of the woman ſhall breake the Serpents head. This victory and conqueſt over the Divell, beganne even from the beginning of the world▪ David acknowledgeth the Meſſias alſo to be his Lord, a Priest, and a King, not only that was to come in the fleſh,Pſal. 110.….Ps 110 but even now preſent, to whom now long before God had ſaid, Thou art a Prieſt; that is, whom hee had already ordained to this office, living▪ working, and preſerving the elect. There is one God, and … Mediatour between God and man, 1 Tim. 2.5.1 Tim 2:5which is the man Chriſt Jeſus▪ Therefore this man is the Mediatour of all from the very beginning: hee is the Mediatour, obtaining, and giving the bleſſings, which hee hath obtained, unto all. I give unto …h…m eternall life. John 10.38. Epheſ. 1.22. 1 Pet. 1.11. & 3▪John 10:38Eph 1:221 Pet 1:111 Pet 1:3Hee hath appointed him over all things, to be the head to the Church. The Spirit of Chriſt in the Prophets. By the Spirit hee went and preached unto the ſpirits that now are in Priſon, Eph. ….2…which were in time paſſed diſobedient. Yee are built upon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelfe being the chiefe cor…e…-ſtone. Which place is diligently to be obſerved: For then, either Chriſt is the head, foundation, ſanctifier, and Saviour of a part of the Church onelyonly, which is moſt abſurd: or hee was this from the beginning of the world. Hee is made the builder of the houſe, whereof Moſes alſo was a part.Heb. 3.3. & 13.…Heb 3:3Heb 3:13 Jeſus Chriſt yeſterday and to day, and the ſame for ever. Anſ. 2. Wee deny their interpretaion: For S. John there speaketh of the firſt creation. Which wee ſhew: 1. Becauſe he ſpeaketh of the ſecond afterwards. As many as received him, to them he gave power to be the ſonne… of God. Of his fulneſſe have wee all received. Grace and truth …ame by Jeſus Chriſt. Now hee therefore ſetteth downe the firſt creation before, becauſe both creations are the work of the ſame. That therefore he might ſhew, that the ſecond creation was wrought by the Word, it was neceſſary for him to teach, p. 252that the firſt alſo was wrought by it: For the ſame is the Creatour and Repairer of the world. 2. Becauſe he ſaith, the world was made by him. Repl. The world here is taken for the Church. Anſ. No: For he addeth, And the world knew him not: The ſame world which was made by him, knew him not: Therefore he meaneth the wicked, whether elect, or reprobate. 3. Other places demonſtrate the ſame, My Father worketh hitherto, John 5.17.John 5:17and I worke: Wherefore both of them from the beginning of the world,Ibid. v. 19.20. worke the workes of both creations. Whatſoever things the Father doth, the ſame things doth the Son alſo. The Father ſheweth him all things, whatſoever hee himſelfe doth: Therefore, not only the workes of the ſecond creation, but alſo of the firſt creation, preſervation, and adminiſtration of the world. In the ſame place it is ſaid; As the Father quickneth, ſo the Son quickneth whom he will: But the Father was from the very beginning the giver of corporall and ſpirituall life. By him were all things created, which are in heaven, and which are on earth, things viſible and inviſible, whether they be thrones, Co… 1.16, 17.or dominions, or principalities, or powers, all things were created by him, and for him: And he is before all things: and in him all things conſist. Thus far of the firſt creation: that which followeth, ſpeaketh of the ſecond creation. Repl. 1. All theſe speake of the inſtauration of the Church. Anſ. No: Becauſe that comprehendeth alſo the Angels. Repl. 2. The Angels alſo were restored by Christ, and joyned to their head. Anſ. But the new creation is called a reſtoring from ſinnes and death, to righteouſneſſe and life: this agreeth not to the Angels. Repl. 3. By whom alſo hee made the worlds. Heb. 1.2.Heb 1:2The worlds, that is, the new Church. Anſ. 1. God made the old alſo by him: becauſe it is one Church, having one head and foundation. 2. The Greek word' foreign which is uſed in that place, ſignifieth in Scripture the world, not the Church. And further, when it is there added, Bearing up all things by his mighty word, thoſe words ſpeake of the preſervation not onelyonly of the Church, but of all things. And moreover hee rendreth a cauſe, why hee is the heire not onelyonly of the Church, but of all creatures, namely, becauſe he is the Creator and Preſerver of all things. Thou, Lord, in the beginning hast establiſhed the earth, and the heavens are the worke of thine hands. Repl. In theſe wordes hee converteth his speech to the Father, to prove, that hee was able by his power to lift up the Sonne to divine majeſty. Anſw. This is an impudent ſhift and eluſion: 1. Becauſe it is ſaid before, But unto the Son; which appertaineth to both places of the Pſalme cited by the Apoſtle. 2. Becauſe the Pſalme doth intreat of Chriſts kingdom: and therefore thoſe words which there are ſpoken of the Lord, are to be underſtood next and immediatly of his perſon; ſecondarily, and mediately of the Father. Repl. 1. If hee made all things, then the Father made them not by him. John 5.…9.John 5:9Anſ. Both he made them, and they were made by him. Whatſoever things the Father doth, the ſame doth the Sonne alſo: And yet the Father doth them by him. Repl. 2. The Creatour cannot be compared with the creatures: But Christ is there compared with the Angels: Therefore creation of things is not attributed unto Chriſt. Anſw. Hee is not compared with the creatures in any proportion, but without proportion. This, the place it ſelfe of the Pſalme proveth: The heavens ſhall periſh, but thou doſt remanine. Repl. 3. If hee were Creatour and equall with the Father, hee could not ſit at his right hand. Anſ. Wee may invert this, and ſay of the contrary rather, if he were not equall, he could not ſit at his right hand: Becauſe none but the omnipotent and true God is able to adminiſter the kingdome of heaven and earth. Who being in the forme of God, Phil. 2.6. Eſay 45.23. Rom. 14.11. Eſay 41.12 Rev. 1.18. & 22.23.Phil 2:6Isa 45:23Rom 14:11Isa 41:12Rev 1:18Rev 22:23thought it no robbery to be equall with God. Thus ſaith the Lord that created heaven, Every knee ſhall bow unto mee: This is ſaid of Chriſt. Againe, I am, I am the firſt, and I am the laſt. My hand hath laid the foundation of the earth, and my right hand hath ſpanned the heavens: when I call them, they stand up together. Theſe words Chriſt applyeth unto himſelfe.

In it was life, and the life was the light of men.) Wee interpret, that the Sonne of God is by himſelfe the life, In the Word was life.as is the Father, and the fountaine, giver and maintainer of all life, as well corporall and temporall, as spirituall and eternall, in all from the very beginning of the world. John 5.26.John 5:26Hee hath given to the Sonne to have life in himſelfe, as the Father hath life in himſelfe. They conſtrue it: That the man Jeſus is the quickner and giver of life, becauſe in him is the life of all, that no man without him, and all by him are ſaved. Theſe are p. 253their words. Unto which we reply: If hee give eternall life to all, ſo that no man hath it without him: Therefore, either no man was quickned before he was born of Mary (which were abſurd) or, he was the quickner and giver of life from the beginning: Even as John affirmeth this of him, as being verified in him alſo before he was made fleſh: Neither can this be underſtood only of his merit, whereby he deſerveth this life for men: For, that life is in him, ſignifieth that he is,John 5.21. & 10.26.John 5:21John 10:26 by his efficacy and effectuall working, the quickner and reviver, as himſelf expoundeth it, and the adverſaries themſelves confeſſe. So are we alſo to underſtand his illightning of men, that is, the knowledge of God, the authour whereof he was in all, even from the beginning, as himſelfe ſaith, No man knoweth the Father, but the Son, and hee to whom the Son will reveale him. And John Baptiſt ſaith,Mat. 11.27. John 1.18.Matt 11:27John 1:18 No man hath ſeen God at any time: the Son hath declared him.

The light ſhineth in darkneſſe.And the light ſhined in the darkneſſe, and the darkneſſe comprehended it not.) Wee interpret it, That this word, even from the beginning, hath both by naturall light, and by the voice of heavenly doctrine, ſhewed God unto men: but thoſe who were not regenerated by his Spirit, have not knowne this light. They ſay, That he ſhined not before hee began to preach. Anſ. 1. If ſo, then ſhould he not have been the true light, that is, the authour of light and the knowledge of God, but only a miniſter thereof, as was John Baptiſt: but the Evangeliſt in this reſpect maketh John Baptiſt diverſe from Chriſt. 2. He ſhould not have been the illumina…or of all men: which yet themſelves are faine to confeſſe. Chriſt himſelfe ſaith of himſelfe, and Saint John here of him, Hee lighteth every man that cometh into the world, that is, either with naturall light, or ſpirituall.

Hee was in the world, and the world was made by him: and the world knew him not.) Wee, as touching the time hereof, ſay, He was in the world.it was from the beginning of the world unto his incarnation: all which time the Son of God hath in the world, which was created by him, ſhewed God unto men, but is not knowne of men. They conſtrue it of the time of his preaching, when he was not heard, but deſpiſed and perſecuted. Anſ. 1. S. John teacheth the plaine contrary: He was (ſaith hee) the life and light of all men: and againe, He lighteth every man that cometh into the world: Therefore before his preaching and his nativity of the Virgin. 2. John ſaith, That he was in the whole world meaning thereby all mankind: becauſe he oppoſeth to this world, his own nation and country, to which he came. 3. Hee ſaith, That Chriſt was not knowne of that world, which before was made of him. Now the new world are the elect regenerated, who, after they are created, that is, regenerated of him, know him. 4. After that, being in the world, he was not known of it; then laſtly, He came unto his own, that is, unto the Jewes, being born of them, and manifeſting himſelfe unto them in the fleſh, which hee took. But he was no leſſe deſpiſed of theſe. If then he was firſt deſpiſed of the world, and afterwards of his own (for this the order of the propheſie requireth) he was deſpiſed before his preaching and incarnation, becauſe in his fleſh he manifeſted himſelf, to none before the Jewes. Other places alſo ſhew, that he exiſted before his incarnation. I was daily his delight, rejoycing alwaies before him: Prov. 8.30.Prov 8:30And took my ſolace in the compaſſe of his earth, and my delight is with the children of men. 1 Pet. 3.18.1 Pet 3:18He was quickned in the ſpirit, by the which he alſo went and preached unto the ſpirits, which were, in times paſſed, diſobedient, that now are in priſon.

He came unto his owne.He came unto his own, and his own received him not.) Here John beginneth to ſpeak of his coming into the fleſh, which he took of the Jewes, unto whom he was promiſed; and of his ministery among the Jewes: and of their contempt towards him. They ſound this part with the former, as if it were ſpoken of the ſame time. But the courſe of his ſpeech ſheweth, that his meaning is, that Chriſt was before in the world not known, and afterwards came to his own, and was not received: becauſe, although he was not already in the world, yet then he came unto his own: Therefore here is underſtood a new coming, a new manifeſtation whereby, after a ſingular and new manner, he began to be in his own country and people; which was then done, when he was born of Mary, and from thence forward.

The God-head of the Son.But as many as received him, to them he gave power to be the ſonnes of God, even to p. 254them that beleeve in his name.) Here is a triple proof of his divinity. 1. None can give power to be the ſons of God by his own power and authority, but God himſelf. But Christ, not only as a Miniſter and Meſſenger, but in his own name, and of his own authority giveth this power and right: Therefore he is God himſelf. 2. He that maketh others the ſons of God, muſt regenerate them by the ſpirit of God, and make them partakers of the Fathers nature. This none doth or can doe but God himſelf: Therefore Christ is by nature God. 3. He gave this power to them that beleeve in his name. But faith muſt not reſt on any creature, but on God only: Therefore Chriſt is no creature, but the eternall God.

And the Word was made fleſh.) Saint John declareth the maner how that Word came unto his own: The Word was made fleſh.namely, that he was made man, and that weak, mortall, like unto us in all things, except ſin: Therefore he ſaith, he was made fleſh, and converſed among men for a ſeaſon. Now he was man, not by any change, but by taking the humane nature unto his God-head. They conſtrue it, That this Doctor or Teacher was (not, was made) a man weake, foreign.and baſe. Which they will prove: Becauſe, ſay they, the Greek word ſignifieth oftentimes not to be made, but to be, as John was a man, where the ſame Greek word was uſed. Anſ. 1. The word ſignifieth more commonly to be made, as, All things were made by him: The world was made by him. In both which places, as in others alſo, the ſame Greek word is uſed. 2. It ſignifieth in this place alſo, that he was made. 1. Becauſe it was ſhewed before, that the Word ſignifieth a ſubſiſtence or perſon, which was from the beginning of the world. 2. Hee began to be fleſh when he came unto his own. Now he teacheth, that Chriſt did before time lighten all men that came into the world, and was in the world not knowne, when he came unto his own: Therefore hee not only was, but was made fleſh, which before he was not. 3. Other places of Scripture, which teach the ſame in other words, doe not admit any other ſenſe or meaning. Hee took the ſeed of Abraham. He took part of their fleſh and bloud. He took on him the form of a ſervant, when as he was before in the form of God. Heb. 2.16.14. Phil. 2.7. 2 Cor. 8.9. 1 Tim. 3.16. 1 John 4.23.Heb 2:16Heb 2:14Phil 2:72 Cor 8:91 Tim 3:161 John 4:23Hee being rich, for your ſakes became poore. God is manifeſted in the fleſh, Jeſus Chriſt is come in the fleſh. There is one thing therefore in Chriſt, which came in the fleſh; and another thing, which was the fleſh it ſelfe, wherein that came. Repl. The place Hebr. 2. meaneth his delivering of us. Anſ. Firſt, the words which goe before: Secondly, the ſenſe ſheweth, that he ſpeaketh not there of any qualities, but of the very humane nature; when as he ſheweth, that therefore Chriſt was neceſſarily to have been true man, becauſe men were to be delivered by him through his ſacrifice.

The Word full of grace & truth.And the Word dwelt among us full of grace and truth.) Chriſt fulfilled all the promiſes and types and figures of the Law, and did truely performe the office of a Redeemer and Mediatour, not onelyonly by his merit, but alſo by his power and efficacy, as afterwards is added out of John Baptiſts Sermon, that this truth and grace befell unto us through Chriſt, and of his fulneſſe all, who ever are ſaved, have received. Which S. Paul ſaith, even that we are conſummated and made perfect in him: which would not be, except the fulneſſe of the God-head did dwell in him perſonally.

The glory of the only begotten.And wee ſaw the glory thereof, as the glory of the onelyonly begotten Sonne of the Father.) This glory is the divine power, which hee ſhewed in his miracles, in his tranſfiguration upon the Mount, in his reſurrection from death, his aſcenſion into heaven, his ſending of the holy Ghoſt, his power and efficacy by his Ministery. Now thus farre they agree and confeſſe the ſame. But when wee ſay further: This glory testifieth him to be the onelyonly begotten Sonne of …od, that is, the Sonne of God by nature, begotten of the ſubſtance of the Father, w… is alſo himſelfe the very tr… eternall God, Maker of all things: here they ſhake hands with us and diſſent: For they ſay, That hee is called the onelyonly begotten, not becauſe hee is the Sonne of God by nature, but becauſe he was borne after a ſingular manner, namely, of a Virgin, conceived by the holy Ghoſt. But this reaſon is not ſufficient: 1. Becauſe if he be not a Sonne of the ſubſtance of the Father, but either by creation, or by adoption, or by conformation with God, either from the wombe, as in Chriſt conceived by the holy Ghoſt; or afterwards, as in other men, hee ſhall not be the onelyonly p. 255begotten: For, ſo are others alſo the ſons of God, both Angels and Men, though not in that degree of gifts, yet in the maner of generation: Wherefore it remaineth, that he be the only begotten Son by nature, after which maner, no other is the Son of God. 2. Becauſe, for that which he is here ſaid the only begotten, he is other-where ſaid to be the proper Son of God: And he is the proper Son, who is of the ſubſtance of his Father: hee that is of another ſubſtance, is no proper Son.John 5.18. Rom. 8.32.John 5:18Rom 8:32 3. He is ſaid to be ſuch a Son of the Lord, as who is alſo himſelfe the Lord: which as it is manifeſt by other places of both Teſtaments, ſo it is ſaid of John Baptiſt, that he ſhall goe before Chriſt, who is called of the Angel Gabriel, The Son of the most High, and the Lord God of the children of Iſrael, Mat. 3.3. Luke 1.35, 6….Matt 3:3Luke 1:35Luke 1:6whoſe hearts John Baptiſt ſhall turne unto him, and ſhould goe before his face. And of Zachary hee is called the moſt High, whoſe Prophet and Fore-runner John Baptiſt ſhould be, whoſe way hee ſhould prepare, and unto whoſe people he ſhould give knowledge of ſalvation.

NOw let us returne unto thoſe Orders and Claſſes of arguments and reaſons, whereby we prove the eternall ſubſiſtence of Chriſt.6. Claſſe. The wiſedome of God is a ſubſiſtent or perſon: and Chriſt is that wiſedome. Prov. 8.22.Prov 8:22 Ʋnto the ſixth Claſſe are referred thoſe teſtimonies, which teſtifie Chriſt to be the wiſedome of God. The argument is this: The wiſedome of God is eternall, and ſubſiſting before Jeſus was borne. But the Son is that wiſedome of God: Therefare the Son is eternall and ſubſiſting before Jeſus born of the Virgin. The Major of this reaſon Solomon confirmeth in the place afore-ſignified, where he aſcribeth thoſe things to wiſdome, which fall not into any, but which is ſubſiſting, living, and working: as, That it ſubſiſted in God before things were created, That it was begotten, &c. The Minor we prove, 1. Becauſe Solomon ſaith, That that wiſdome was begotten of God. And, To be begotten, when it is ſpoken of ſuch a nature as is intelligent in underſtanding, is nothing elſe, than to be a ſon: For, although it be truth, there is made an exhortation there to the ſtudy of heavenly doctrine: yet notwithſtanding the name of Wiſedome to be doubly there uſed, and a tranſition to be made from the doctrine which is the wiſdom or light created in the minds of men (that thereby authority might be gotten to this wiſdome with them) to the uncreated Wiſdom, that is, to God himſelf, the author and fountain of the other, thoſe things which are there attributed unto it, do manifeſtly convince. 2. Chriſt the Son of God is called Wiſdom, and the perſon which teacheth us Wiſdome: Therefore ſaid the Wiſdom of God, I will ſend them Prophets and Apoſtles. Luke 11.49. 1 Cor. 1.24.Luke 11:491 Cor 1:24But unto them which are called, we preach Christ, the power of God, and the wiſdom of God. 3. The ſame proper functions are attributed by Solomon to wiſdom,Wiſd. 7. & 8. & 9. & 10.Wis 7 which elſe-where are attributed to the Word, and are more at large declared in the book of Wiſdome.

To the ſeventh Claſſe belong thoſe Scriptures, which ſpeake of the office of the Mediatour. The argument is this: The Mediatour, 7. Claſſe.without whoſe merit and preſent efficacy, there could be no friendſhip or amity joyned between God and ſinfull men, The Mediatour hath alwaies bin.muſt needs have been alwaies in the Church from the very beginning of the world. This propoſition thoſe things confirme, which have been before ſpoken of the Mediatour and his office. But the Sonne of God onelyonly (not the Father nor the holy Ghoſt) is that Mediatour, by and for whom the faithfull alſo of the old Church were reconciled unto God: Therefore the Sonne of God was ſubſiſting from the very beginning of the world. The old Church might have been received into favour for Chriſt to come: but by him it could not, except he was then being: for there can be no efficacy or force of him that is not. Whence it is neceſſarily proved, that Chriſt was before his incarnation: for there cannot be friendſhip between God and men without a Mediatour now exiſting or being. But in the old Teſtament there was friendſhip between God and men, that is, Beleevers: Therefore either he or ſome other was Mediatour of that Church: there was no other but he only,1 Tim. 2.5.1 Tim 2:5 becauſe there is but one Mediatour between God and man, the man Chriſt Jeſus. But that there cannot be any amity between God and men, without a Mediatour now already being, ſhall alſo appeare by that which followeth: For, it is the office and function of the Mediatour, not only by deprecation, or intreaty, or ſacrifice, to appeaſe and pacifie the Father, but alſo to conferre and p. 256beſtow all the benefits which he obtaineth by his power and efficacy upon beleevers, to make the will of God known to men, to inſtitute a miniſtery, to collect, gather,Matth. 11.17.Matt 11:17 and preſerve the Church, and that wholly. No man hath knowne the Father, but the Sonne, and he to whom the Sonne will reveale him: Therefore neither did Adam know God but by the Sonne, and by a conſequent the Sonne exiſted at that time. Hitherto are referred the teſtimonies, not only which ſpeake of Chriſts merit to come,Epheſ. 1.22. & 2.20.Eph 1:22Eph 2:20 but of his efficacy alſo and power: Hee hath made all things ſubject under his feet, and hath appointed him over all things, to be the head of the Church. Yee are built upon the fundation of the Apoſtles and Prophets, Jeſus Chriſt himſelfe being the chiefe corner-ſtone. Chriſt therefore is the foundation, head, upholder, and governour of the Church: and therefore alſo he was before the Church was. I am the way, the truth, John 14.6. & 10.28. & 1.4, 9.John 14:6John 10:28John 1:4John 1:9and the life. I give unto them eternall life. In it was life, and the life was the light of men. That was the true light, which lighteneth every man that cometh into the World. Through him we have both an entrance unto the Father by one ſpirit. Epheſ. 2.11. & 4.11. 1. Pet. 1.11.Eph 2:11Eph 4:111 Pet 1:11Hee gave ſome to be Apoſtles, and ſome Prophets, and ſome Evangelists, and ſome Paſtours and Teachers. The ſpirit of Chriſt is ſaid to have been in the Prophets, fore-telling the ſufferings that ſhould come unto Chriſt.Hebr. 3.5, 6.Heb 3:5Heb 3:6 Moſes verily was faithfull in all his houſe, as a ſervant, for a witneſſe of the things which ſhould be spoken after. But Chriſt is as the Sonne over his owne houſe. John 17.2.John 17:2As thou haſt given him power over all fleſh, that he ſhould give eternall life to all them that thou hast given him. Therefore it is Chriſt, who from the beginning of the world did reveale the will of God unto men, appoint and ordain a miniſtery, collect, governe and ſave his Church; wherefore he is the builder: which ſeeing it is apparent, that he hath done from the beginning of the Churches birth,John 6.39.John 6:39 it is not to be doubted of, that he hath alwaies been ſubſiſting. This is the Fathers will, that of all which he hath given me, I ſhould loſe nothing. Wherefore hee ſaveth his Church; and therefore hath alwayes been, becauſe the Church hath alwaies been ſaved and preſerved.

To the eight Claſſe are thoſe places referred,8. Claſſe. The Angell ſpoken of in the Old Teſtament, was Chriſt the Sonne of God. Chap. 3.1. in which both the name and property of Jehovah are attributed unto the Angell, who appeared in the Old Teſtament unto the Fathers, and was the leader of the people: whom to have been the Sonne of God, Chriſt, both the Church hath alwayes confeſſed, and the Scripture doth witneſſe it. The Prophet Malachy hath a notable teſtimony: Behold I will ſend my meſſenger, and he ſhall prepare the way before me; and the Lord, whom yee ſeek, ſhall ſpeedily come to his temple: even the meſſenger of the Covenant, whom yee deſire. This ſpeaketh Chriſt himſelfe by the Prophet, which is alſo confirmed by this argument? Whoſe way is prepared, he is Chriſt; but he that promiſeth, is he whoſe way is prepared: Therefore he that promiſeth is Chriſt. The Major is manifeſt: for not the Father, but Chriſt was looked for, and he followed John Baptiſt. The Minor is proved out of the text it ſelfe: Behold I ſend my meſſenger, and hee ſhall prepare the way before mee. Wherefore Chriſt was before he tooke fleſh, becauſe he ſent his meſſenger, and was alſo before he tooke fleſh, very God. For he calleth fleſh his temple, to which hee ſaith he will come.Fleſh called the temple of God. But none hath a temple builded in worſhip of him, but God: Therefore it is blaſphemous to ſay, that Chriſt was not before he tooke fleſh. Neither doth that hinder, becauſe he ſpeaketh in the third perſon; The Lord will come to his people. For he ſufficiently ſheweth who that Lord is, namely, not the Father, but the Son. I the Lord who ſent John before me, and who am the meſſenger of the Covenant. And further, it may be that the Prophet doth not continue in makeing Chriſt ſpeak, but repreſenteth the Father himſelfe, ſpeaking of ſending the Son: Ʋnto the Son he ſaith, O God, thy throne is for ever and ever. Chriſt Jeſus is the Apostle and High Prieſt, Pſal. 45.6. Heb. 1.8. & 3.3. & 13.8. Two reaſons pro…ing that that Angell was Chriſt.Ps 45:6Heb 1:8Heb 3:3Heb 13:8the builder, heire, and Lord of his Church. Jeſus Chriſt yesterday, and to day, and the ſame is alſo for ever. The argument therefore is this: The Meſſenger, or the Angell ſent of old unto the Church was a ſubſiſtent, or perſon. That Meſſenger is the Sonne of God, Chriſt: Therefore the Sonne of God was, before Jeſus was borne of the Virgin, truely exiſting, did worke, and was ruler over his Church. The Minor is proved, 1. Becauſe, To be God, and, To be ſent of God, for to teach, collect, governe and ſave the Church, that is, to be the Mediatour, are things proper unto p. 257the Son of God, Chriſt, not to the Father, or the holy Ghoſt.Exod. 3. & 4. Gen. 32.28, 30. & 48.15, 16.Exod 3Gen 32:28Gen 32:30Gen 48:15Gen 48:16 But theſe properties of the Son are attributed to this Meſſenger or Angel, as authour and effecter. 22. The Apoſtle Paul teacheth Chriſt to have been preſent with the people of Iſrael in the Deſart, and to have bin tempted and provoked by them:1 Cor. 10.1.1 Cor 10:1 Therefore the Meſſenger or Angel, God, and Chriſt, are one and the ſame perſon.

9. Claſſe. The divine nature in Chriſt both was before the fleſh, and is the Son of God.In the ninth Claſſe are contained thoſe teſtimonies of Scripture, which affirme Chriſt Jeſus to be by nature God, and the Son of God: The argument is this: Christs Divinity exiſted before Jeſus borne of the Virgin. Chriſts Divinity is the Sonne of God: Therefore the Sonne of God exiſted before Jeſus was borne. The Major of this argument is confirmed by the reaſons already alledged: For, 1. God is manifeſted in the fleſh, which he tooke. 2. Chriſt is the proper or naturall Son of God, and not man only. 3. Chriſt is the Word. 4. Chriſt is the Wiſedome ſubſiſting. 5. Chriſt is the Mediatour. 6. Chriſt is that Meſſenger or Angel ſent of old unto his Church. 7. In Chriſt is not any created God-head, but that eternall Deity, which alone is true God: For unto Chriſt not only the name, Rom. ….5. 1 Tim. 3.16. 2 John 5.2. Eſay 9.6. Jerem. 23.6.1 Tim 3:16Isa 9:6Jer 23:6but all the properties alſo and perfections of the true God are every where aſcribed in Scripture: as omnipotency, infinite wiſdome, omniſcience, or all knowledge, immenſity, the creation and governance of things, the ſalvation of the Church, the working of miracles: And the attributing and giving unto him of the properties of the true God, yeeldeth us a more firm proof of his Divinity than doth the attributing of the name of the true God, or of the Lord: For the names of God may after a ſort be expounded metaphorically: but the divine property attributed unto Chriſt, cannot be wreſted to any other meaning: If therefore wee fence and guard our ſelves with ſuch teſtimonies, the adverſaries of this doctrine cannot conſiſt, or ſtand; but, will they, nill they, they ſhall be forced to confeſſe, that Chriſt was, before he took fleſh: And if he were before he took fleſh, he was either the Creatour, or Creature: But he was no Creature, both becauſe hee created all things, and becauſe alſo he is called Creatour: Wherefore, ſeeing the true God hath been from everlaſting, his God-head alſo, which is true God, muſt needs be ſubſiſting from everlaſting.

The Minor is likewiſe confirmed by the former argument. 1. The nature which took fleſh is God, and the Son of God; for neither the Father, nor the holy Ghoſt took fleſh: Therefore the Son, otherwiſe the Son of God, is not by nature God. 2. The humane nature in Chriſt is not the naturall Son of God: Therefore the Divine nature muſt be that Son. 3. The Divine nature in Chriſt is the Word. 4. It is Wiſedome. 5. According to it Chriſt is Mediatour. 6. The Deity of Chriſt is the Angel and Meſſenger of the Lord, ſent of old unto the Church: Therefore the Deity of Chriſt is the Son of God.