Selected quad for the lemma: nature_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	divine_a	father_n	godhead_n	2,581	5	10.4397	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91721	The Racovian catechisme vvherein you have the substance of the confession of those churches, which in the kingdom of Poland, and great dukedome of Lithuania, and other provinces appertaining to that kingdom, do affirm, that no other save the Father of our Lord Jesus Christ, is that one God of Israel, and that the man Jesus of Nazareth, who was born of the Virgin, and no other besides, or before him, is the onely begotten Sonne of God.; Racovian catechism. English. 1652.	Smalcius, Valentin, 1572-1622.; Socinus, Faustus, 1539-1604.	1652 (1652)	Wing R121; Thomason E1320_1; ESTC R200387	94,429	183

is therefore called the Word or speech of God because he hath declared the whole will of God to us as John himself seemeth to expound it chap. 1. 18. No man hath seen God at any time the only-begotten Son who is or rather was in the bosome of the Father he hath declared him As he is in the same sense called both Life and Truth And the same may be said of his being called the Image of the invisible God But he is called the expresse Image of his person or substance hereby is meant that God hath already exhibited in him whatsoever he hath promised to us But as to the saying of Christ he that seeth me seeth the Father this is not fit to prove the Divine Nature of Christ since that reason of seeing is not appliable to the Essence of God which is invisible but to the knowledge of those things which Christ as his Fathers Embassador both said and did For proof of this see Joh. 12. 45. Neither lastly can the divine Nature of Christ be evinced from thence namely that all the fulnesse of the Godhead or of Deity dwelleth in him bodily since this word God-head may denote the divine wil see Eph. 3 19. forasmuch as the Apostle doth oppose that speech not to persons but to Philosophy legall ceremonies it is evident that it is meant of the Doctrine of Christ not of his Person But should we take the words as they sound yet could not such a divine Nature as the adversaries have imagined be thence collected For it is true and manifest that the fulnes of Deity or Godhead doth now dwell in Christ even bodily in that his very body is altogether divine as being made both of divine spiritual matter namely that of the heaven see 1 Cor. 15. 45 47 48. and being indued with divine life and divine splendour divi●e strength But concerning the word corporally of that we wil discourse somwhat afterwards Q. But where saith the Scripture that Christ had glory with the Father before the world was A. John 17. 5. Now Father glorifie me with thy self with the glory which I had with thee before the world was or as the Greek runneth with the glory which I had before the world was with thee Q. What say you to this place A. Neither can the Divine Nature of Christ be evinced from hence for that Christ might have glory with the Father before the world was and yet not be thereupon God is apparent from 3 Tim. 1. 9. where the Apostle saith of the faithfull that grace was given to them before the world began Besides it is here written that Christ doth beg this glory of the Father which sheweth neither that he was formerly in actual possession therof for then he would have been in possession of it still and consequently needed not as he doth to beg it as the reward of his work nor had a Divine Nature for then his Divine Nature would have supplied him with such glory as he wanted without being beholden to another Wherefore the sense of the place is that Christ beseeches the Father to grant unto him that glory which he had with him in his decree before the world began Q. Where saith the Scripture that the Spirit of Christ was in the Prophets A. 1 Pet. 1. 10. 11. Concerning which salvation the Prophets diligently scarched and inquired who prophesied of the grace that should happen to you searching at what or what manner of time the Spirit of Christ in them did signifie Q. What say you to this A. The spirit here said to be in the Prophets is therefore called the spirit of Christ either by a prolepsis because he is now become the spirit of Christ or because he foresignified the things of Christ as Peter himselfe hinteth saying when it testified beforehand the sufferings of Christ and the glories that should follow which forme of speech you likewise have 1 Joh. 4. 6. where the spirit of truth and the spirit of error are so called because they speak the things belonging to truth and to error Q. Where saith the scripture that Christ came down from heaven came out from the father and came into the world A Joh. 3. 13. No man hath ascended into heaven but he that descended from heaven the son of man that is or rather was in heaven And chap. 16. 28. I came out from the father and came into the world againe or rather on the contrary I leave the world and go to the father and Ioh 17. 18. As thou hast sent me into the world Q What say you to these passages A. That the divine nature of Christ cannot hence be evinced is apparent in that the words of the first testimony namely who came down from heaven may be figuratively taken as in Jam. 1. 17. Every good donation and every perfect gift is from above descending from the father of light and Rev. 21. 2. 10. I John saw the holy City the new Jerusalem descending from God out of heaven But if they ought properly to be taken which we most willingly admit it is apparent that they are not spoken of any other then the son of man who since he of necessity hath a humane person he cannot be God by nature Moreover whereas the Scripture testifieth of Christ that the father sent him into the world we read the same concerning the Apostles of Christ in the words before quoted John 17. 18. As thou hast sent me into the world so have I also sent them into the world But that saying namely that Christ came out from the Father are equivalent with his descending from heaven but his coming into the world is such a thing which the Scripture sheweth to have happened after his nativity see John 18. 37. where our Lord himself saith I was therefore born and therefore came I into the world that I should bear Record to the truth and 1 John 4. 1. It is written that many false prophets were gone out into the world So that from those forms of speech a divine nature of Christ cannot be evinced But in all these speeches is described how divine the beginning of Christs prophetick office was Q. But where is Christ called that one Lord Lord of glory King of Kings and Lord of Lords A. 1 Cor. 8. 6. To us there is one Lord Jesus Christ by whom are all things and we through him 1 Cor. 2. 8. For had they known they would not have crucified the Lord of glory Rev. 17. 14. They shall make war with the Lamb and the Lamb shall overcome them for he is a King of Kings and Lord of Lords and chap. 19. 16. and he hath on his vesture and thigh a name written King of Kings and Lord of Lords Q. What say you to these testimonies A. As to the first the divine nature of Christ cannot be concluded from the Apostles calling him that one Lord. For first he manifestly distinguisheth him from the father whom

an heap he layeth up the depth in store-houses Let all the earth fear the Lord let all the Inhabitants of the world stand in awe of him For he spake and it was done he commanded and it stood fast And in the Acts chap. 4. 24. Thou Lord art he who madest the heaven and earth and seas and all that in them are And in the Acts chap. 4. 24. Thou Lord art he who madest the heaven and earth and seas and all that in them are And again chap. 17. 14. God who made the world and all the things that are therein he being Lord of heaven and earth dwelleth not in temples made with hands The second reason is because unlesse we be perswaded thereof we have no ground to believe that God hath any care of particular men and so will not be induced to yeeld our selves obedient to him Q. I perceive by this answer of yours that I have no reason to ask why God taketh care of particular men and rewardeth those that obey him wherefore explain to me those things that concern the Will of God as it properly belongeth unto them who shall obtain eternall life A. They are those things that he hath discovered by I●sus Christ Of the knowledge of Christ CHAP. I. Touching the Person of Christ Q. INasmuch as you have said that those things have been discovered by Jesus Christ that concern the will of God as it properly belongeth unto them who shall obtain eternall life I would entreat you to declare those things to me concerning Jesus Christ which are need full to be known A. I am content First therefore you must know that those things partly concern the Essence partly the Office of Jesus Christ Q. What are the things that concern his Essence or Person A. Only that he is a true man by nature as the holy Scriptures frequently testifie concerning that matter and namely 1 Tim. 2. 5. There is one Mediator of God and men the man Christ Jesus And 1 Cor. 15. 21. Since by man came death by man also came the Resurrection from the dead And indeed such a one God heretofore promised by the Prophets and such a one the Apostles Creed acknowledged by all Christians confesseth Jesus Christ to be Q. Is the Lord Jesus then a meer man A. By no means For he was conceived of the Holy Spirit and born of the Virgin Mary and therefore is from his very conception and birth the Son of God as we read Luke 1. 35. where the Angell thus speaketh to the Virgin Mary The Holy Spirit shall come upon thee and the power of the Highest shall overshadow thee therefore also that Holy Thing Generated shall be called the Son of God That I may omit other causes which you shall afterwards discover in the Person of Jesus Christ and most evidently shew that the Lord Jesus ought by no means to be reputed a meer man Q. You said a little before that the Lord Jesus is a man by nature hath he not also a divine Nature A. At no hand for that is repugnant not onely to sound Reason but also to the holy Scriptures Q. Shew me how it is repugnant to sound Reason A. First because two substances indued with opposite properties cannot combine into one Person and such properties are mortality and immortality to have beginning and to be without beginning to be mutable and immutable Again two Natures each whereof is apt to constitute a severall person cannot be huddled into one Person For instead of one there must of necessity arise two persons consequently become two Christs whom all men without controversie acknowledge to be one and his Person one Q. But when they alledge that Christ is so constituted of a divine and humane Nature as a man is of a body and soul what answer must we make to them A. That in this case there is a wide difference for they say that the two Natures in Christ are so united that Christ is both God and Man Whereas the soul and body in a man are so conjoyned as that a man is neither soul nor body For neither doth the soul nor the body severally constitute a Person But as the divine Nature doth by it self constitute a Person so must the humane by it self of necessity also constitute Q. Shew how it is also repugnant to the Scripture that Christ should have a divine Nature A. First because the Scripture proposeth to us but one God by nature whom we formerly demonstrated to be the Father of Christ Secondly the same Scripture witnesseth that Jesus Christ is a man by nature as was formerly shown Thirdly because whatsoever divine excellency Christ hath the Scripture testifieth that he hath it by gift of the Father John 3. 35. John 5. 19 20 21 22 23 26 27. John 10. 25. Iohn 13. 3. Iohn 14. 10. Acts 2. 33. Rev. 2. 26 27. 2 Pet. 1. 17. Finally because the Scripture doth most evidently shew that Jesus Christ doth perpetually ascribe all his Divine acts not to himself or any Divine nature of his own but to the Father who seeth not that such a Divine nature as the Adversaries imagine in Christ would have been altogether idle and of no use Q. But they endeavour to assert that Divine nature of Christ from the Scriptures A. They endeavour indeed sundry wayes but whilest thy are labouring either to evince from the Scriptures the things that are not there or to draw wrong conclusions from the things that are there they have very ill successe Q. What are those things that they labour to evince from the Scriptures touching Christ that are not there A. His being from Eternity which they go about to prove from the Scriptures by two sorts of Arguments the one taken from those places wherein they think this being of Christ from eternity is expressed the other taken from those places wherein although it be not expressed yet they suppose it is here implyed Q. What are the places of the Scripture wherein the being of Christ from Eternity seemeth to be expressed A. They are those wherein the Scripture testifieth of Christ that he was in the beginning with God Iohn 1. 1. was in heaven Iohn 6. 62. was before Abraham Iohn 8. 58. Q. What answer you to the first A. In the quoted place there is nothing concerning Christs being from Eternity since mention is here made of the beginning whereas a beginning is opposite to Eternity Besides the word beginning every where in the Scripture is wont to be referred to the subject matter as you may see Dan. 8. 1. Iohn 15. 27. Iohn 16. 4. Acts 11. 15. 1. Iohn 2. 7 24. Since therefore the subject matter here is the Gospel which Iohn undertook to describe without question by the word beginning he understood the beginning of the Gospel This will further appear if you compare Mark 1. 1. Luke 1. 2. Luke 3. 23. where according to the truth of the Greek the words ought to be rendered

since it may of him be affirmed that he was manifested in Christ and the Apostles who were flesh And though it be afterwards according to the vulgar translation read that he was received up into glory yet is it in the Greek he was received in glory that is with glory or gloriously Q. What then is the sense of this place A. That you may the better perceive it I will cite the whole Thus therefore the Apostle sai●h God was manifested in flesh was justified in spirit was seen of Angels was preached to the Gentiles was believed in the world was received in glory The meaning of all which is this The Christian Religion is full of mysteries For God that is the divine Will touching the salvation of men was perfectly discovered by weak and mortall men and yet notwithstanding by reason of the miracles wrought by the spirit in confirmation of the Gospel it was acknowledg'd for true The same was at length perceived by the Angels themselves preached not only to the Jews but also to the Gentiles and not only generally believed but entertained with the greatest glory and magnificence Q. What say you to the fourth A. In it there is not so much as a resemblance of an Incarnation since the divine Author doth not say took but taketh nor humane nature but the seed that is the posterity of Abraham And indeed to shew the invalidity of the argument taken from this place there needs no more then to consult the various reading of the English Translators set in the margin Q. What then is the sense of this place A. The meaning of the Author is that Christ is not the Saviour of Angels but men who being subject to afflictions leath which thing he before exprest by the participation of flesh bloud therfore Christ of his own accord submitted himself to the same that he might free the faithfull from the fear of death and succour them in all their afflictions Q. What say you to the fifth A. Here likewise is nothing to assert the incarnation as they term it For wheras it is read in the ordinary Bibles Every spirit that confesseth Jesus to be come in the flesh is of God The Greek hath it Every spirit that confesseth Iesus Christ come in flesh or Every spirit that confesseth Iesus come in flesh to be Christ That is Every spirit is of God that confesseth Iesus who discharged his Embassie on the earth without any worldly pomp ostentation in the most humble manner as to his outward presence with the greatest contempt finally indured a most ignominious death to be the Christ or King of the people of God Q. VVhat say you to the sixth A. Here also is no mention of any Incarnation since the world whereinto this Author here saith that Christ entred to performe his offering is as hath been formerly shown the vvorld to come Whence to enter into the world doth not here signifie to be born but to passe into the heaven Again by body in those words A body hast thou prepared me may be understood an immortall one Q. What then is the sense of the place A. That God while Jesus was entring into heaven furnished him with such a body as was very suitable fit to discharge his Priestly Office Q. You have hitherto explained the places of Scripture from whence they endeavour to prove that which is not found there I entreat you therefore now to alledge those places from whence they draw wrong conclusions A. The Scriptures from whence they draw their wrong conclusions either directly concern Christ or are referred to him by a certain accommodation Q. What are those that directly have respect to Christ A. They are such wherein Christ is called either a God or one with God or equall to God or the Son of the living God or the proper or only begotten Son of God or the first born of every creature or having all things that the Father hath or the Father of eternity or the Word of God or the Image of the Invisible God or the Character of his substance or he who being seen the Father is seen or in whom the fulnesse of Deity dwelleth bodily or that had glory with the Father before the world was or whose Spirit was in the Prophets or that came down from heaven came out from the Father and came into the world was sent by the Father into the world or the only Lord Lord of Glory King of Kings Lord of Lords and to whom Faith and divine honor pertaineth Q. In what places of the Scripture is the word God attributed to Christ A. Joh. 1. 1. The Word was a God And c. 20. 28. Thomas saith to Christ My Lord and my God And Rō 9. 5. writeth that Christ is a God over all to be blessed for evermore Q. What say you to these passages A. That it cannot from thence be demonstrated that Christ had as the adversaries speak a Divine Nature may to omit what hath been formerly spoken be made appear from hence namely that it is spoken in the first testimony touching such a word as was with God In the second Thomas calleth him his God in whose hands and feet he found the prints of the nails and in his side the print of the spear And Paul saith that he who was of the Fathers according to the flesh was over all a God to be blessed for evermore All which it is cleer cannot possibly be said of him that is God by Nature For from the first it would follow that there are two Gods whereof the one was with the other As for the other twain namely to have the prints of wounds and to be of the Fathers do altogether pertain to a man which that they should be ascribed to him that is God by Nature is very absurd But if any one to cloak the businesse pretend the distinction of Natures we have formerly removed that and taught that this distinction is not to be endured Q. Where doth the Scripture teach that Christ is one with the Father A. John 10. 29. 30. Where the Lord saith The Father that gave me the sheep is greater then all and none can snatch them out of the Fathers hand I and my Father are one Q. What say you to this proof A. When it is said that Christ is one with the Father it cannot be thence evinced that he is one with him in Nature as the words of Christ himself spoken to the Father about the Disciples to demonstrate see Jo. 17. 11. Father keep them in thy name whom thou hast given to me that they may be one as we are one And afterwards v. 22 The glory which thou hast given me have I given them that they may be one as we are one Now that Christ is one with the Father this ought to be taken of unity or onenesse in will or power as to the businesse of mans Salvation Yea that the Divine Nature of Christ

cannot be proved out of that place is evident from the place it self where Christ saith The Father is greater then all and consequently then the Son as the Son himself elswhere confesseth John 14. 28. and that he gave those sheep to Christ Q. But where doth the Scripture call him equal to God A. John 5. 18. Therefore the Iewes sought the more to slay him in that he had not only broken the Sabbath but also called God his own Father making himself equall to God And Phil. 2. 6. Who Christ Jesus being in the form of God thought it not robbery to be equal unto God Q. What answer you to those places A. That Christ is equall to God no way proveth a Divine Nature in him yea the contrary is hence collected For if Christ be equall to God who is God by Nature he cannot possibly be the same God But the equality of Christ with God herein consisteth that by the power which God conferred on him he did all those things and will do them which pertain to God himself as if he were very God Q. Where read we that Christ is the Son of the living God the proper and only begotten Son of God A. Of the first we read Mat. 16. 16 where Peter saith Thou art the Son of the living God And Rom. 8. 32. where the Apostle saith Who God spared not his own proper Son but delivered him for us And Iohn 3. 16. So God loved the world that he hath given his only begotten Son and a little after v. 18. He that believeth not is condemned already because he hath not believed on the name of the only begotten Son of God Q. What do you answer to these places A. From all those attributes cannot be proved any Divine Nature of Christ For as to the first it is apparent that Peter confesseth the Son of Man to be the Christ the Son of the living God who it is certain had not a Divine Nature as they imagine Again the Scripture testifieth of other men that they are Sons of the living God as Paul citeth it out of Hosea Rom 9. 26. and it shall be in the place where it was said unto them you are not my people they shall be there called the Sons of the living God But as to the second and third places in them we read that the proper and only begotten Son of God was not spared but given and delivered to death for us which cannot be said of him that is God by Nature Yea from thence that Christ is the Son of God it is apparent that he is not God otherwise he will be the Son of himself Now the reason why those attributes are ascribed to Christ is this because amongst all the Sons of God he is both the chiefest and most deare to God as Isaac because he was most dear to Abraham and the heir of all things is called the only begotten Heb. 12. 17. although he had a brother Ismael And Solomon is called the only-begotten in the fight of his Mother Prov. 4. 3. although he had more brethren of the same mother 1 Chro. 3. 5. Q. Where is he called the first-born of every creature A. Colos 1. 15. Q. What say you to it A. Neither can it be hence concluded that Christ hath a Divine Nature For since Christ is the first-born of every creature it must needs be that he also is one of the creatures For such is the force of the word first-born in the Scripture that it must of necessity be one of them amongst whom it is the first born as the first-born of sheep is a sheep of asses an asse of men a man But that Christ should be the first-born of creatures in the Old creation the adversaries themselves must not admit unlesse they will become Arrians Wherfore they must confesse that the Lord Jesus Christ is one of the New Creation Whence the Divine Nature of Christ is not only not concluded but it is on the contrary firmly concluded that he hath no Divine Nature But that Christ is by the Apostle called by that name doth hence proceed namely that he both in time and dignity precedeth all other things of the New Creation Q. Where doth the Scripture affirm that he hath all things that the Father hath A. Iohn 16. 15. where Christ himself saith All things that the Father hath are mine And below ch 17. 10. All mine are thine and thine are mine Q. VVhat say you to these places A. The word all as was formerly demonstrated is commonly r●strained to the subject matter Wherefore from such places no such thing as the adversaries would have can be collected Now the subject matter Iohn 16. is that which the Holy Spirit was to declare unto the Apostles concerning the Kingdom of Christ and c. 17. it is apparent that it is spoken of the Disciples of Christ whom God had given to him whence he also calleth them his own Besides inasmuch as whatsoever Christ hath he hath it from the grant of the Father and not from himself it is hence evident that he hath no such Divine Nature as is imagined Since he that is a God by Nature hath all things from himself Q. But where is Christ called a Father of eternity A. Isa 9. 6. Q. VVhat say you hereunto A. That a Divine Nature cannot hence be proved inasmuch as Christ is for a certain respect called a Father of eternity as may be seen by the words a little before in the same place expressed But it is a wonder that the adversaries urge this place especially according to the English Translation where Christ is called the everlasting Father For this quite subverteth the common Doctrine of the Trinity by confounding the first and second Persons thereof But the words may wel be rendred a Father of eternity or an everlasting Father both because he is the Author of eternall life to them that obey him and liveth for ever to shelter and protect and cherish Christians who are elswhere called his seed See Isa 53. 10. Q. But where are those Elogies given to Christ namely that he is the word or Speech of God the Image of the invisible God the Character or expresse image of his person or substance that he which seeth Christ seeth the Father that in Iesus Christ dwelleth all the fulnesse of the Godhead or of Deity bodily A. Iohn 1. 1. In the beginning was the word compared with Rev. 19. 13. where Christ is called the word of God Col. 1. 15. Heb. 1. 3. Io. 14. 9. Col. 2. 9 Q. What say you to these pleases A. It cannot from thence be concluded that Christ hath a Divine Nature because he is called the Word of God yea the contrary is manifest For since he is the Word of that one God he cannot be that very one God unlesse one wil absurdly and contradictiously say he is the Word of himself Which answer may be given to every one of these testimonies But Jesus

he confesseth to be that one God whom we formerly shewed to be the onely God by nature Again the Apostle by saying that all things are by him sheweth that he is not God by nature Since as we formerly demonstrated this particle by doth not designe the first but the second cause which cannot be affirmed of him that is God by nature And though the scripture somtimes saith of the Father that all things are by him yet is this otherwise understood of him then of Christ For this is spoken of the father because all the middle causes whereby something is done are derived from him and are not such as that God cannot work without them but it is said of Christ that some other namely God who must of necessity therefore be the first cause doth work all things Eph. 3. 9. It is expresly said I need not commemorate that the word all is here to be restrained unto the subject matter as the very article set before it in the Greek sufficienly sheweth Much more these two words us and Father which plainly demonstrate that Paul speaketh onely of all the things that pertain to Christians whence it followeth that Christ is not called that one Lord simply and absolutely but for a certain respect as being he by whom all the things pertaining to Christians are administred As for the second testimony since it is there treated of him that was crucified it is clear that the divine nature cannot thence be concluded since no such thing can be affirmed of the divine nature but only of a man who is therefore called the Lord of glory that is according to the Hebrew Phrase the glorious Lord because he was by God crowned with glory and honour In the third testimony since it is spoken of him who is a lamb clothed with garments whom the same John most openly testifieth to have been slain and to have redeemed us with his blood which thing can by no means be referred to the divine nature it is apparent that the divine nature of Christ cannot thence be asserted but all the things that are in these testimonies ascribed to Christ argue his singular authority given to him by God in relation to the things of the new covenant Question What testimonies of Scripture may be alleadged for believing in Christ and giving divine honour to him Answer John 14. 1. Christ himself saith Yee believe in God believe also in me And John 3. verses 14 15. As Moses lifted up the serpent in the wildernesse so must the Son of man be lifted up that whosoever believeth on him may not perish but have eternall life And John 5. vers 22. 23. The Father judgeth no man but hath given all the judgement to the son that all should honour the son as they honour the Father and Philippians 2. vers 9 10 11. wherefore God hath exceedingly exalted and given him a name above every name that in the name of Jesus every knee should bow of heavenly earthly and infernall things and every tongue should confesse that Jesus is Lord to the glory of God the Father and in sundry other places Question What say you to these testimonies Answer As to the first it is so far from proving that Christ is God by nature that it clearly sheweth him to be a far different one For it openly putteth a difference between Christ and that one God of whom that is here treated the Article added in the Greek doth intimate Now whereas the adversaries say that faith is not to be placed but in God himself this solved by Christ in another place whilest he saith he that believeth on me believeth not on me but on him that sent me whence it is evident that Christ arrogateth not that faith to himself which we ow to God onely for that faith is due to God onely which is terminated in him and which hath respect to him as the prime author of all things but it is clear that such faith is not attributed to Christ for we therefore believe on Christ because he hath obtained of God a power to make us eternally happy and is appointed unto that office whereby it cometh to passe that our faith on Christ is through him directed to God himself as the ultimate end which is attested by Peter saying through him Christ you believe in God that raised him up from the dead and gave him glory so that your faith and hope is on God 1 Epist 1. 21. Question But they alledge out of Jeremy that he is cursed who trusteth in man Ier. 17. 5. An. It is not said absolutely that he is cursed who trusteth in man but he who so trusteth in him as that he maketh flesh his arm that is fasteneth his whole hope in meer humane forces without the assistance of divine power for that is understood by the word flesh to which these words are further added and his heart departeth from the Lord. But we who place our confidence on Christ do not make flesh our arm nor in our heart depart from God yea in trusting on Christ we trust on God himself and so our heart cometh unto God and not departeth from him Q. What say you to the other testimonies which speak of Christs divine honour Forasmuch as all the places that testifie concerning Christs divine honour do also testifie that this honour was given to him at a certain time and for a certain cause it is plain that the divine nature of Christ cannot thence be collected Now whereas the adversaries object that of Isaiah chap. 42. 8. I will not give me glory to another I answer that it is apparent enough what he meaneth by another for he presently addeth nor my praise to graven images In this place therefore God speaketh of them who have no communion with him and to whom if any glory and honour be ascribed it redoundeth not to him But he saith not that he will not communicate his glory with such an one as is dependent of him subordinate to him for by this means no diminution of his glory is made since the whole is referred to him for since the Lord Jesus dependeth of him and is subordinate to him whatsoever honour is given to Jesus redoundeth wholly to God himself Q. I have been in informed touching those places of Scripture which seem directly to respect the son of God I would fain learn those also which are applyed to Christ by a certain accommodation and seem to prove a Divine nature in Christ A. The places are these Isaiah 8. 14. where it is said that he should be a stone of stumbling and rock of offence which Luke chap. 2. 34. and Paul Rom. 9. 32. and Peter 1 Epist. 2. 7. do repeat next Isa 45. 23. where God saith I have sworn by my self that to me every knee shall bow which is applyed to Christ Rom. 14. verse 11. Thirdly Isaiah 41. vers 4. and chapter 44. ver 6. and chapter 48. verse 12. I am the

tempted From these words likewise it can not be shown that Christ was indeed tempted in the wildernesse For instance should any man say let us not be refractory to the Magistrate as some of our Ancestors were it could not thence be concluded that the same numericall Magistrate is in both places designed Now if there be found in the Scriptures such kinds of speaking wherein the like speech is referred to him whose name was a little before expressed without any repetition of the same person this hap'neth in such a place where no other besides him whose name was expressed can possibly be understood as Deut. 6. 16. Thou shalt not tempt the Lord thy God as thou temptedst in Massah But in this speech of the Apostle whereof we speak another then Christ may be understood as Moses the Angel c. see Num. 21. 5. Q. From what place prove they that the glory of Christ was seen by Isaiah A. From Iohn 12. 41. These things spake Isaiah when he saw his glory and spake of him Q. What say you hereunto A. First that these words are not of necessity to be referred to Christ inasmuch as they may be referred to God the Father For the words that are set a little before are spoken of the same namely he hath blinded their eyes and hardened their hearts Again the glory which Isaiah saw might be yea was not a present but a future glory For it is proper to Prophets to see the things that are to come Whence likewise they were called Seers 1 Sam. 9. 9. Finally although you understand these words of that glory which was then present and seen by Isaiah yet is it one thing to see one's glory another thing to see himself for in the glory of that one God Isaiah likewise saw the glory of the Lord Christ for the Prophet there saith The earth is full of the glory of the Lord. Which thing was then accomplished when Jesus Christ first appeared to the people of the Jewes and afterwards was preached to the whole world Q. From what testimonies of Scripture do they endeavour to demonstrate that Christ was as they say incarnated A. From Iohn 1. 14. where according to their Translation it is read The Word was made flesh And from Phil. 2. 6 7. Who Christ Jesus being in the form of God thought it not robbery to be equal to God But made himself of no reputation taking upon him the form of a servant being made in the likenesse of men And being found in fashion as a man he humbled himself c. from 1 Tim. 3. 16. Great is the mystery of godliness God was manifested in flesh And frō Heb. 2. 16. For verily he took not on him the nature of Angels but he took on him the seed of Abraham And from 1 Ioh. 4. 3. Every spirit that confesseth Iesus Christ is come in the flesh is of God And lastly from Heb. 10. 5. Wherfore entring into the world he saith Sacrifice offering thou wouldest not but a body hast thou prepared for me Q. What say you to the first testimony A. That it is not there said that God was incarnated or that the divine Nature assumed a humane For it is one thing to say The Word was made flesh another that God was incarnated as they say or that the divine Nature assumed a humane Besides these words The Word or rather the Speech was made flesh may and ought to be thus rendred The Word was flesh Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred verse 6. of this very chapter There was a man sent by God his name John And Luk. 24. 19. Who was a Prophet great in word and deed And these places with sundry others shew that it may be so rendred But that it ought to be so rendred the order of the Evangelists words sufficiently teacheth for it would have been incongruous to have said that the Word was made flesh that is as the adversaries would have it assumed a Humane Nature after he had already spoken those things of the Word which followed the Nativity of Jesus Christ as namely that John the Baptist gave testimony of him that he was in the world that his own received him not that to them who received him he gave power to become the Sons of God Q. How is that to be understood that the Word was flesh A. That he by whom God perfectly revealed his whole will and who had been therefore by John called the Word or Speech was a man of the same constitution with others and subject to the same infirmity afflictions and death For in this sense the Scripture useth the word flesh as appeareth from those places where God saith My spirit shall not alwaies strive with man for that he also is flesh Gen. 6. 3. And Peter out of Isaiah saith All flesh is grasse 1 Pet. 1. 24. Q. What say you to the third A. It is one thing to say that Jesus Christ being in the form of God took the form of a servant and that the Divine Nature assumed a Humane For here the form of God cannot design the Divine Nature in that the Apostle writeth that Christ emptied himself of that form But God can by no means empty himself of his nature Neither doth the form of a servant denote a humane nature since to be a servant is referred to the fortune and condition of a man But neither is it to be concealed that the writings of the New Covenant doth use the word form elswhere but once namely Mark 16. 12. and that in such a sense wherein not the nature but exteriour fashion is signified whilest it saith that Jesus appeared to two of his Disciples in another form Q. But from those words which the Apostle presently after subjoyns namely He was found in fashion of a man doth it not appear that he was as they say incarnated A. At no hand For it is said of Sampson Judg. 16. 7. 11. that if such and such a thing was done to him he should become as a man And Asaph Psa 82. denounceth to those whom he had called Gods Sons of the most high that they should die like men notwithstanding it is certain it cannot be said that they were as the adversaries say incarnated Q. But how do you understand this whole place A. Thus that Christ who conversed in the world as God doing the works of God and receiving divine worship did when God so willed and the salvation of man required become as a servant and vassall and as one of the vulgar men when he of his own accord suffered himself to be bound whipt and crucified Q. What say you to the third A. First that in many ancient copies and in the vulgar Translation the word God is not here found so that nothing certain can be concluded out of this place Again though we read the word God there yet is there no cause why it should not be referred to the Father

first and the last the same is read of Christ Revelat. 1. v. 17. Fourthly Isaiah 35. vers 4 5 6. God himself shall come and save us then shall the eyes of the blind and ears of the deaf be opened then shall the lame leap like a hart and the tongue of dumb shall be loosed which things are repeated of Christ Mat. 11. 5. Fiftly Zac. 12. 10. And they shall look upon me whom they have pierced which John chap. 19. 37. attributeth to Christ Sixthly Psal 68. 19. Thou hast ascended on high and led captivity captive and received gifts for men which same is repeated of Christ Ephes 4. 8. From all which testimonies they argue thus in as much as those things which were spoken of God under the Law are spoken also of Christ under the Gospel It appeareth that Christ is the God of Israel and consequently God by nature Q. What answer you hereunto A. It may be so answered to all these passages that it may be apparent that the divine nature of Christ cannot thence be collected for what things are spoken of God under the Law may for another reason be spoken of Christ under the Gospel as they are indeed spoken namely for the great and intimate conjunction between God and Christ in respect of dominion power and office all which the Scripture of the new covenant every where testifieth that Christ hath obtained by the donation of God now if the Scripture deliver such things of Moses as that he brought Israel out of Egypt Exod 32. 7. and that he was the redeemer of that people Acts 7. 35. and so of others the very same things that are elsewhere written of God himself when in the mean time neither Moses nor those others had so great conjunction with God as intervened between him and Christ much more deservedly may these things which are primarily spoken of God be accommodated to Christ by reason of that most singular and strict conjunction that is between them Q. I perceive that Christ hath not a divine nature but is a true man now tell me of what avail unto salvation the knowledge hereof will be Answer From the knowledge of this that Christ is a true man a sure and well grounded confirmation of our hope doth follow which by the contrary opinion is exceedingly shaken and almost taken away Q. How so An. Because it followeth from the adverse opinion that Christ is not a true man for since they deny that there is in Christ the person of a man who seeth that they with one and the same labour deny him to be a true man in that he cannot be a true man who wanteth the person of a man but if Christ had not been a true man he could not dye and consequently not rise again from the dead whereby our hope which resteth on the resurrection of Christ as on a firm basis and foundation may be easily shaken and well nigh thrown down but that opinion which acknowledgeth Christ to be a true man who conversing in the world was obedient to the Father even unto death doth assert and clearly determine that the same died and was by God raised from the dead and indued with immortality and so in a wonderfull manner supporteth and proppeth our hope concerning eternall life setting before our eyes the very image of that thing and assuring us thereby as it were with a pledge that we also though we be mortall and dye shall notwithstanding in due time rise from death to come into the society of the same blessed immortality whereof he is made partaker if we tread in his steps Question I understand the things pertaining to the person of Christ proceed I intreat you to his office Answer Very well you must know that the Office of Christ consisteth in being our Prophet King and Priest Question Where is he called a Prophet in the Scriptures Answer There is a singular testimony hereof cited by power Acts 3. verse 22. out of Moses Who said to the Fathers the Lord your God shall raise up a prophet to you out of the middest of your brethren like unto me him shall you hear according to all the things whatsoever he shall speak unto you Deut. 18. 18. Question Wherein consisteth his propheticall office Answer In perfectly manifesting and confirming the will of God to men Question Whence appeareth it that Christ hath perfectly manifested the will of God to men Answer From hence namely in that Jesus himself did in the most perfectest manner learn it of God in the heavens and was magnificently sent from thence to publish it unto men and did accordingly declare it unto them which is most apparent from those appellations that in the Scripture are attributed to him whilst it calleth him the VVord or Speech of God the Image of the Invisible God the Brightnesse of the Glory or the Image of the Person or Substance of God and whilest it affirmeth that the whole fulnesse of the God-head or of Diety doth dwell in him bodily that is the who I will of God is intirely and solidly discovered in the doctrine of Christ Q. VVhence is it written that Christ was in heaven and was sent down from thence A. Joh. 6. 38. I came down from heaven not to do my own will but the will of him that sent me and lo what if you should see the son of man ascending where he was before and Chap. 3. 13. No man hath ascended into heaven but he that descended from heaven the son of man who is or rather was in heaven and below vers 31. he that came from above is above all he that is or rather was from the earth is earthly in the Greek is of the earth and speaketh of the earth he that came from heaven is above all And what he hath seen and heard that he testifieth and Chap. 8. 40. Now you seek to kill me a man who hath told you the truth which I have heard from God and below v. 42. If God were your Father you would love me for I came out from God and am come for neither did I come of my self but he sent me and chap. 13. 3. Jesus knowing that the Father had given all things into his hands and that he came out from God and goeth away to God and chap. 16. 27 28 30. Ye have belived that I came out from God I came out from the father and came into the world again or rather on the contrary I leave the world and go to the Father now we know that thou knowest all things and needest not that one ask the hereby we believe that thou camest out from God and chap. 17. 8. And they have known indeed that I came from thee and have believed that thou sentest me and if any man have a desire to know when Christ was in heaven with God the same Evangelist shal tell him that he was in the beginning with God Joh. 1. 2. namely when the Gospel first began to