contrary that ver 5. it is said and the light shineth in the darkness and the darkness comprehended it not For taking the shining by enallage of tense as it must be whether it be meant of shining by creation or Preaching for the time past and the sense be and the light shined in the darkness it may be meant of the beginning of the Creation allusively to Gen. 1. 1 2 3 4 5. and in the sense of the Apostle 2 Cor. 4. 6. God spake to wit by the Word that the light should shine out of darkness and the darkness did not comprehend it or if the sense be Christ the true light when he came into the world shined among dark men and they did not comprehend him or his Doctrine which he taught it proves not that verse 4. is not meant of Christs life by nature and his life being the light of men by creation of them with understanding in the beginning For as ver 9 10 11. the stupidity and perversness of men is shewed that notwithstanding Christ made the world and enlightens all men yet when he was in the world and preached to them they knew not nor received him so in like manner v. 4. 5. to the same purpose with good congruity of sense and reason the Evangelist to shew the great alienation of men from their Creatour saith that though in the Word was life in the beginning and his life was the cause of mens natural light in the creation of Adam and Eve the Mother of all living yet when he the true light shined by his preaching among men who were by sin and ignorance in darkness and the shadow of death the dark Spirits of men did not comprehend understand and receive him and his Doctrine 8. That Flesh is as much as a man simply as man is obvious out of many passages in holy Scripture and particularly John 17. 2 c. and that it notes Christs humane nature or humane body as such is manifest from John 6. 51 52 53 54 55 56 c. and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be rendred was made as John 1. 3 10. and the sense as in Rom. 1. 3. Gal. 4. 4. Heb. 2. 14. and such places is that he was incarnate or made a man and that this was a voluntary act in taking a humane nature not a part of his sufferings is manifest from what is added he was made flesh and dwelt among us which notes an act of his will or choice and imports his assumption of a humane body that it might be an everlasting habitation for his Divine Majesty and therein converse with man And that he was made flesh not under the notion of weakness but humane nature is evident from the words following and we beheld his glory the glory as of the only begotten of the Father which shews that in his flesh which he was made his glory that is his Divine Majesty was beheld in the great works he did in his humane body and that he dwelt in or among us full of grace truth which shew that he was made flesh notes not his weakness but humane Nature having Power and Excellency Adde hereto that the Being of the Word was expressed before John 1. 2 3 4 9 10. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 14. must be meant of his being made a man besides his being the Word And to say the Word who was a man was a man had been to trifle to say nothing but what might be said of every man yea and that which was discernable by sense and so needless to be testified by John who intended to express Divine Mysteries concerning Christ in things that were singular and excellent and could be known but by revelation from God and this reason overthrows this sense the Word that is the Interpreter of Gods Will was flesh that is a man of infirmities for then no more had been said of him than might have been said of John Baptist and other prophets The sense then must be this and no other The Word which was in the beginning was with God was God by whom all things were made and without whom nothing was made that was made in whom was life and the life was the light of men enlightning every man that someth into the world by whom the world was made was in the fulness of time made a man in a humane body having his Divine Majesty dwelling in him full of Grace and Truth so that we beheld his Glory in his Miracles his Grace and Truth in his Holy and Wise Doctrine such as manifested him to be the only begotten of the Father 9. The terms John 1. 15. the only begotten of the Father verse 18. the only begotten which is in the bosom of the Father must be understood of Generation before the World was made of the substance of the Father For the term notes Generation and so subsistence from his Substance not Creation out of nothing or created matter as Adam nor can he be said to be the only begotten Son of the Father from his peculiar forming as man expressed Luke 1. 35. for Adam who was formed without the help of man and called the Son of God Luke 3. 38. was so as much the only begotten Son of God as the Word or Jesus Christ. Nor is he said to be the only begotten of the Father by reason of his peculiar love for the peculiar love is from his peculiar Sonship not that the form or cause of it nor is he said to be the Son of God by regeneration as they that believe in Christ are the Sons of God John 1. 13. for so many are Sons of God nor from his peculiar mission resurrection or exaltation For though these proved him the only begotten of the Father as evidences thereof yet not as causes of his Son-ship But he is intituled the only begotten Son of the Father from his proper generation and Sonship whence he is stiled his Son Rom. 8. 3. his own proper Son verse 32. not adopted but natural otherwise Adam might be from his original as well stiled his own proper Son That Christ Jesus is in respect of his natural generation before the world was the only begotten Son of God may be evinced 1. From Mat. 16. 13 16 17. Christ asking whom do men say that I the Son of man am it being answered verse 14. Some say John the Baptist others Elias others Jeremias or one of the Prophets our Lord Christ further presseth them to tell him whom they said him to be verse 15. plainly intimating that these opinions of him were short of what they were to esteem him whereupon Simon Peter answered and said verse 16. Thou art the Christ the Son of the living God to whom Christ replies verse 17. Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it to thee but my Father which is in the Heavens which plainly shews 1. that
things he upholds Heb. 1. 3. comprehend not only the Church but the world 's made by him or all creatures as Heb. 2. 8 10. Col. 1. 16 17 must be understood It is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Prince nor will I deny that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grotius Dr. Hammond Heinsius exercit sacr l. 16. c. 1. conceive signifies to rule or Govern Numb 11. 14. Deut. 1. 9. yet it signifies not only to Govern or Order them but also to sustain them by provision as both the occasion of the peoples desire of flesh and the words of Moses ver 11 12. Wherefore host thou afflâ—cted thy Servant And wherefore have I not fâ—und favour in thy sight that thou layest the burden of all this people upon me Have I conceived all this people Have I begotten or born as the Greek hath it them that thou shouldest say unto me Carry them in thy bosome as a nursing Father beareth the sucking Child unto the Land which thou swarest â—â—to their Fathers shew It is true Deut. 1. 9. bearing notes rule but not it only but also provision and sustentation as the words verse 12. shew How can I my self alone bear your â—â—mbrance or wearisom molestation trouble as Isa. 1. 14. and your burden Greek and your Hypostasis that is your subsistence or sustentation by provision and your â—trifâ— in Greek your antilogies gain-sayings or contradictions And v. 31. In the wilderness the Lord thy God bare thee as a man doth bear his Son in all the way that ye went until ye came to this place Where saith Ainsworth in his Annotation this word meaneth not the bearing of the body only but bearing of their infirmities and suffering the evils and troubles in the education of them as a Father doth in his children which the Greek explaineth by etrophophorese a word that Paul useth in Acts 13. 18. Where the Syriak expoundeth it nourished or as some copies have it Etropophorese he suffered their manners Dr. Hammond Annâ—t on Acts 13. 18. carried as a Nurse Whence I infer that if Heb. 1. 3. the word bearing be used as Numb 11. 14. Deut. 1. 9. yet it doth not signifie meer ruling or ordering the Church by wisdom and authority but up-holding sustaining maintaining the worlds or ages which he made or all things created by the Word of his Almighty Power by which they were framed at first Heb. 11. 3. which bearing or upholding all things is not limited to the time after Christs Resurrection but is antecedent to his death For so the words are He by whom God made the worlds being the brightness of his glory the character of his subsistence and bearing all things by the Word of his Power having by himself made purgation of our sins sate at the right â—and of the Majesty in the heights This order of words shews that he was the brightness of Glory and character of Gods subsistence and bare a 〈…〉 things by the Word of his Power and made purgation of our sins by himself afore â—e saâ—â— at the right hand of the Majesty or greatness in the heights 8. It is true that Heb. 1. 13. is spoken of Christ as man exalted yet as Christ argued against the Pharisees from the same passage of Psal. 110. 1. which the Chaldee renders the Lord said unto his Word meaning Christ saith Ainsworth Annot. Mat. 22. 42 43 44 45. that Christ must be a greater person than David's Son because David in spirit calls him Lord and therefore to have an higher nature than himself being then his Lord so we may argue from Heb. 1. 13. The Scripture proves Christ to be Lord of Angels because God said Sit thou on my right hand till I make thine enemies thy footstool therefore he had a nature above Angels and consequently Divine For Christ supposeth in that place that Christ 〈◊〉 〈◊〉 be David's Lord which was not denied and thereby pâ—oveth that he must be denied than David and of another nature than his â—orasmuch as he that was no more than his Son could not be his Lord the Father being Superiour to the Son in Nature who hath no other Nature than what he deriveâ— from himself SECT 13. Heb 7. 3. Is urged to prove the Eternal Son-ship of Christ. TO what is said Heb. 1. I shall add what is said Heb. 7. 3. concerning Meâ—chizedeâ— that he is mentioned without Father without Mother without Genealogy that is without speech of his descent or pedigree neither having beginning of daies nor end of life but made like unto the Son of God remaineth a Priest for ever Which intimates that the Son of God was without Father without Mother without Genealogy neither having beginning of daies nor end of life that is as he was the Son of God he was Father or Mother among meâ— in which respect there is no Genealogy of him that he is without beginning of daies or end of life therefore he was before any creature was made begotten of the substance of his Father not made of nothing very God of the same substance of the Father by whom all things were made For as the Son of man and according to his office he had beginning of daies and had a Mother Nor can the sense be right that the beginning of daies is meant of the Priest-hood of Melchizedec for the other part nor end of life is to be expounded of his Being not of his Priest-hood and therefore also his not having beginning of daies must be meant of his Being as the Son of God not of his Priesthood SECT 14. Christs Kingdom is the Kingdom of the Son of Man so termed according to his Excellency above all men THe Kingdom we are to seek is termed sometimes the Kingdom of the Son of man Mat. 16. 28. Verily I say unto you there be some standing here which shall not taste of death till they see the Son of man coming in his Kingdom which title Christ often takes to himself Mat. 16. 13. whom do men say that I the Son of man am and upon this consideration he hath the Kingdom given to him according to what our Lord Christ saith John 5. 27. That the Father hath given him authority and to do judgment because he is the Son of man Accordingly where Christ fore-tells his chief act of regâ—lity he useth this title Mat. 25. 31. When the Son of man shall come in his glory and all the Holy Angels with him then shall he sit upon the Throne of his glory and ver 34. 40. terms this Son of man the King Whence it is apparent that this title of the Son of Man is to be considered that we may have right intelligence of this Kingdom Now this title of the Son of man may be understood 1. As noting him to be a man of the same kind with other men And in this sense â—he Son of man is no more than a man as Numb 23. 19. Psal. 4. 2. 144. 3.
4. By the Spirit of Holiness Rom. 1. 4. whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 note a constituting part or an efficient cause cannot be meant Christs holy Spiritual Body in the Exceptors sense For 1. It would imply that his Spiritual Body were another constituting part than his fleshly body which is already refuted 2. It would imply that his fleshly body were not his holy body whereas that which was born of Mary was that holy thing which should be called the Son of God Luke 1. 35. 3. No where is the body of Christ termed a Spirit or the Spirit of Holiness in any estate For though it be true that 1 Cor. 15. 44. mentions a Spiritual body yet 1. That is there contradistinguished not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fleshly but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural or â—oulary 2. No where termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit 3. Nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of Holiness 4. After his Resurrection Christ denies his body to be a Spirit as having flesh and bones Luke 24. 39. and he is said to enter into the holy place by his own blood Heb. 9. 12. and to have consecrated for us a new and living way to enter into the holiest by his blood through the Veil that is to say his Flesh Heb. 10. 19 20. It is an errour that by the eternal Spirit Heb. 9. 14. is meant Christs Eternal Spiritual Body For the Eternal Spirit there must be of something distinct from himself Else the meaning should be he offered himself by himself which is tautological and absurd but by himself must be meant his body as Heb. 1. 3. Having purged our sins by himself is by his own body For the thing offered was his own Body or his Life or Soul Isa. 53. 10. In the Type the thing offered is some body gift or sacrifice Heb. 5. 1. and 8. 3. and 9. 7. 9. and 10. 1. and 11. 4 17. whence the body offered is termed the oblation Heb. 10. 5 8. In the antitype Christ is said to offer himself that is his body called his oblation Heb. 10. 10. and this offering is termed Heb. 9. 25 26. the Sacrifice of himself for the putting away of sin and this to be not often but once in the end of the world ver 26. he was once offered to bear the sins of many verse 28. He needed not daily as those High-Priests to offer up sacrifice first for his own sins and then for the peoples For this he did once when he offered up himself Heb. 7. 27. By the which will we are sanctified by the offering of the body of Jesus Christ once for all Heb. 10. 10. But this man after he had offered one sacrifice for sins for ever sate down on the right hand of God verse 12. which must be afore he sate down on the right hand of God and therefore on earth and this was by his suffering or dying Heb. 9. 26 27 28. and therefore cannot be referred to his appearing in Heaven but to his blood-shedding Heb. 9. 22. in the daies of his flesh whereby it appears to be false that Christ did not offer his Sacrifice for our sins on the Cross there being no other time meant by that once when he offered up himself for the sins of the people Heb. 7. 27. and whereas it is saâ—d Heb. 9 28. Christ was once offered to bear the sins of many St. Peter tells us 1 Epistle 2. 24. Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousness by whose stripes ye were healed Which doth evidently refer to Isa. 53. 4 5 6. whence the last clause is taken and shews the bearing of our sins by the offering of himself to have been on the Cross or at the time of his suffering on Earth And hereby it appears to be false that Christ made not atonement till he came to Heaven For Col. 1. 20. It is said And having made peace through the blood of his Cross he reconciled all things to his Father ver 21 22. Now hath he reconciled in the body of his flesh through death Rom. 8. 3. God sending his own Son in the likeness of sinful flesh and for sin or by a sacrifice for sin as Heb. 10. 8. condemned sin in the flesh which is all one with making atonement That which is alledged that the atonement was not then made when the High-Priest slew the Beasts but when having put on his linnen Robes he brought their blood into the Sanctuary before the Mercy-Seat is partly false there being atonement made for himself and his house Levit. 16. 5 6. before he entered into the holy place and partly impertinent sith the point in question is not where the atonement was made but where Christ offered himself Heb. 9. 14. though both the offering and the atonement are resolved to have been afore his sitting at the right hand of God Heb. 1. 3. and 10. 12. Nor doth it appear that Eternal Spirit Heb. 9. 14. is put in opposition to the daies of his flesh Heb. 5. 7. For it is not said Heb. 5. 7. flesh that hath daies as if it noted a distinction of his body mortal from his Spiritual Immortal Body but daies of his flesh only to note the time of his offering prayers not the quality or adjunct of his body Nor is it said he offered by the daies of his flesh as here by the Eternal Spirit but in the daies of his flâ—sh to note the time which is not intimated Heb. 9. 14. by that term by the Eternal Spirit for then it should rather have been said by or in the Eternity of the Spirit The offering being an act of Christ on Earth is no other than the act of his Deed and Will whereby he did present himself as a Sacrifice to God as the phrase is Rom. 12. 1. or as it is Eph. 5. 2. Gave himself for us an offering and a sacrifice to God for a sweet-smelling savour by reason of such acts Abraham is said to offer up Isaac Heb. 11. 17. and we are said to offer the Sacrifice of Praise Heb. 13. 15. Spiritual Sacrifices 1 Pet. 2. 5. which is plainly expressed Heb. 10. 10. By which Will we are sanctâ—fied by the offering of the Body of Jesus Christ once or for once which was no other than that which he expressed in that prayer which Armiâ—â—â—â— termed rightly the Canon or rule of Christs Sacrifice John 17. 19. And for them I sanctifie my self that they also may be sanctified in truth Which being considered I see not what good sense can be made of it as many Divines expound it of the Divinity of Christ making the Sacrifice of Christ of value to satisfie for sins For the words through the Eternal Spirit have not respect to himself who was offered as enhauncing the price of the thing offered by reason of the union of it to himself neither the place of