CHAPTER II: Who this person was that existed from eternity
existence, so that being you have in him is alone true being. 'Of him ye are in Christ Jesus.'
Use 3. You see how it came to pass, that we who existed not afore the world had yet then the promise given, 1 Tim. 2: 'Grace given us in Christ afore the world,' 1 Tim. 1:9; and 'chosen in him afore the world was,' Eph. 1:4; even because that, Christ was a person who then existed, and took all the deeds of gift ordained us from God for us.
Isa. 6:9, he is styled 'The everlasting Father,' which he had not been if he had not existed; for of all else, to be a father, implies existence at the time when he is said to be a father; for it notes antiquity and priority. As Adam is said to be a father in time, so Christ from everlasting; and as Adam must be supposed to exist, when he was a father, so must Christ be supposed also. And therefore if an everlasting Father, then he existed in that everlasting.
CHAPTER II
Who this person was that existed from eternity The two titles which are given to him, as existing before the world was: 1. That he is 'the Word;' 2. 'The Son of God.'—His first title, 'the Word,' imports two things: his being eternally begotten of the Father, as the image of his essential glory; and that he is given to us by God as his word, whereby he manifests himself.
You have seen that Christ was a person who existed throughout all generations, and from everlasting, before he took flesh. The next inquiry is, who he was that had always so existed; thus as yet I, proceeding by degrees, do limit it; for as concerning what he is upon the assuming human nature, that is to follow afterward.
There are two eminent titles given to Christ, existing before the world, and both of them in the first chapter of John: ὁ λόγος, 'the Word,' John 1:1, 'In the beginning was the Word,' &c. 2. The 'Son of God,' ver. 14. Of whom as such John Baptist thrice affirmeth he was afore him, ver. 15, 18, 30, 34. And parallel to this in the Book of Proverbs he is styled; 1. Wisdom, Prov. 8, from ver. 22 to 33. Then, 2.
The Son of God. 'What is his name, and his Son's name, canst thou tell?' Prov. 30:4. I will not hear much dispute as concerning the first, whether that title of λόγος, the Word, be the title of his person simply considered in himself; or whether withal, in respect onto his being ordained the manifestation and revelation of God to us; yet something must be said, There are two opinions about it.
First, Some say it imports the divine substance of his person, simply considered, and so merely notes out that relation he hath to his
Father, as begotten of him; in respect of which he should be termed the Word. That look, what the inward thought, conceptus, conceit or apprehension of the mind, is to the mind, being the first-born thereof, and remains within the mind itself, and is the image of the mind to itself, though never uttered to any other: such, say they, and in such a respect, is the person of Christ termed the Word, unto God his Father. Now it is clear, that both in the Jewish and Greek language, that which we in English call Word, and which we apply only unto speech, doth with them betoken the inward thought of the mind. Aristotle distinguisheth between λόγος ἔξω and λόγος ἔνδω, the external of the mouth and the internal of the mind. Thus also,
Job 32:18, 'I am full of matter;' so we translate it. And he speaks of his mind or spirit; so it follows, 'My spirit within me is full of matter,'
Now in the Hebrew it is, 'full of words.' Thus, Dixit in corde, 'The fool hath said in his heart,' is put to express the inward thoughts of bad men, Ps. 14:1; as also of good men, Ps. 36:1; for words spoken are but thoughts appearing. So that, according to this, the whole object of God's inward thoughts and wisdom is here termed the Word, which comprehensively is Christ. And this notion or ground, why he is termed λόγος, the fathers and schoolmen have more generally and greedily entertained, as that which was most lively and really
expressive of the eternal generation of the person of the Son of God.
That as the mind, when it would understand itself, begets within itself an idea or likeness of itself, in which it views and understands itself; like as the eye, when it would see and view a thing without itself, takes in an image of the thing; so the mind doth, when it knows itself or any other thing. And that thus God, in the knowing of himself, doth beget within himself the image of himself, as, Heb. 1:2,
Christ is also called. And it is observable that his eternal generation, as the Son, should be expressed by the same phrase (and so they should so fitly agree) that the production of the thoughts or image in the mind is expressed by. The phrase used to express the generation of him as God's Son is, that he came forth from the Father, John
8:42; 16:28; 17:8. And the same word is used to express the begetting of the thoughts and purposes by the mind, and in the mind, Mat.
15:18.
But this import of it many of our reformed divines* have been and are shy of, as too curious; and yet, as I have observed, the same authors are in other following passages glad to make use of the similitude thereof again and again, to express the generation of the Son of God thereby, as most apposite and subservient thereunto; and so might have been glad that the Scriptures speak so near thereto.
There have been two things, among many others, that have made them shy to own this, as the Scriptures' intention in this phrase.
1. That the conceptus, or images in the mind, are accidents, and less than the mind itself, as also vanishing and transient, and not of the same substance with it, and equal to it, which is dangerous to hold forth of Christ.
But that is easily answered: (1.) That a full similitude, from things earthly, holding in all things like, could not be found of this mystery.
And, (2.) Themselves say of the persons in the divine nature, that they being but various modes or manner of subsistings of that one divine nature, the Godhead; that though those several modes in a
creature would be but accidents, yet in the Godhead they are persons: so why not in the case in hand? That image which in the mind of man is but an accident, this in God, and of God himself, is a person equal to God. Especially, seeing otherwise, he should not know himself perfectly as he is in himself.
2. The second is, that to say Christ is the Word of the Father, as the thoughts or reason, or counsel is the word of the mind, vergeth and inclines too much into the notion of Plato, and other heathen philosophers, who, acknowledging God the maker of this world, conceived of this Word of God in God to be no other thing in God than the idea or platform of all that which God meant to make. And so, as an artificer having the model of a ship or frame of building in his head, that model, or frame, or pattern of what he means to make is one thing, and his own being or nature as a man is another; and, indeed, thus did these wise folks, philosophising of God's making the world, distinguish between God and this Word in God thus: that by God they conceived one person only that enjoyed that divine nature to himself, only he having all the creation in him, the pattern of all these, or idea of them, according unto which he made them, they termed this the Word, or λόγος, in God's mind; so making the whole of the being or subsistence of that Word in God to be wholly distinct from the nature of God as God, and to be only that in God which was the original and sampler of his creation, and so to be but the head of the creation, that is, the top and chief and original of it, and a mere respect thereto. This was Plato's λόγος, or Word; and I fear is all that others, bringing but up old philosophy for new divinity, do intend, by that which they so usually cry up and term the 'eternal Word.'
But that the philosophers meant by the notion of λόγος, or the Word, no more but the model of the creation, needed not have deterred
Christians from the owning of this phrase 'the Word,' to intend the image of what was, and is, in God, and that as a distinct person that had the true nature of the Godhead, and as that which in was not in God merely, or only the pattern of his creation.
(1.) If indeed the whole of the image of God's mind, or object of God's thoughts and knowledge, had been but the image of the creatures, in which God only foresaw what he would or could create, then indeed
John's ὁ λόγος, or the Word, had been, nor could have been no other than this sampler of God's creation; but the chief object of God's knowledge is himself in the first place, and thereby it is he knows all things else he can produce, and that at second hand, by first knowing of himself. And indeed if the idea or sampler of his creation alone were all the image or object of his knowledge he had in himself of himself, then he should only have but an imperfect knowledge of himself, and such as we have at the lowest of him. For to know God but in the creatures, is but that which was in Adam by the law of creation; and we profess to look for a higher, to see God face to face, and in himself, which is our perfection. And therefore sorely God's perfection is to see himself in himself much more. Neither indeed can God know himself perfectly, but by such an image of himself as is as perfect as himself. We creatures indeed know nothing perfectly, because our understandings penetrate not into the things themselves, and so we know them only by such images as fall short of the substance of the things themselves. But God's knowledge is perfect, especially that which he hath of himself must be equal to himself. So then, if the import of this phrase, 'the Word,' relates at all unto God's inward thoughts and apprehensions, and the object of them, it must more especially carry in it Christ, he being the immediate image of God himself.
3. It is certain, that Christ himself (who himself knew best what himself was) doth speak of himself as of a person unto whom his
Father doth shew, or make known, the pattern and model of all his works he means to do; and therefore the substance or being of his person consisteth not in his being the idea or model of the creation that is in God's mind, but he is the person to whom God makes known those platforms of all. Thus John 5:19, 20, 'Then answered
Jesus, and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doth, these also doth the Son likewise. For the
Father loveth the Son, and sheweth him all things that himself doth: and he will shew him greater works than these, that ye may marvel.'
(1.) These words suppose the idea of what he means to work, to be in common between the Father and the Son, and in the Father first; as in him the being or essence of God is first, and so communicated or shewn unto the Son (as indeed all the platform or form of God's works is common to all three persons, in that they are alike God).
And therefore it were absurd to say, that the Son himself is nothing else but that platform itself of what God means to work.
(2.) These words suppose a person whom God loves, and a person of understanding and knowledge, such as to whom the idea of all God means to effect is shewn. Now as it were absurd for a carpenter to say to that form in his mind, I will shew thee all I am about to do, so here there would be the same absurdity.
And (3.) In ver. 17, Christ says he is one that works, and hath a powerful hand to effect all that is done, as well as the Father; and therefore is himself a person distinct from this idea of all things, and not the bare image of them. And lest it should be understood of him as Son of man only, he puts in that word 'hitherto.' 'My Father works hitherto, and I work.' That word takes in all God hath ever done since the creation. For that hitherto must relate to some time afore, either eternity, or a beginning; and we know that that beginning of God's working was the beginning of the creation; and (from that time hitherto, says Christ) I work. And be it what it will that the Father hath done at any time, the Son hath done the same; for verse 19,
'Whatever things the Father doth, these also doth the Son likewise.'
4. These two expressions, (1.) That he is 'one begotten of the Father,' elsewhere used; and (2.) this here, That he is one to whom 'the Father sheweth all he doth;' do imply two differing things; even as for a Father first to beget his Son, his substantial image, and then to teach and instruct him in his trade, and shew him what he is to do.
Yet I may add this, that God the Father, communicating the form of all things to his Son, so vieweth his own thoughts and purposes thereabout, as they shine forth in his Son; as a man doth his own thoughts in his friend's mind or judgment. Hence Christ the Word, may in a more eminent manner be styled the idea of all things, in comparison with the other persons. Yet so as this is, because he is the image of God himself; and so, because he of all persons in the Trinity bears the title or character of being the image of God. Hence he doth in like manner, together with the image of God's being, bear the platform of all things else that are in God; as in whose breast God the Father views over his own thoughts and designs, and in whom they are presented to him.
5. Lastly, Whereas it may be said, that the philosophers having used that phrase afore John, in this or the like sense, that therefore John taking up out of choice the same title, and giving it to Christ, that therefore he should use it in their sense and intention. Answer is,
(1.) That John originally used this word from the Old Testament itself. For the Jews expressed their Messiah, or Christ to come, under this notion, 'the Word,' and 'the Word of God,' as appears by the Chaldee paraphrasts (who are at least as ancient as Christ) often, when God the Son is mentioned and spoken of, they translate it 'the Word.' So Hosea 1:7, 'I will save them by the Lord their God;' they render it, 'I will redeem them by the Word of the Lord their God.' So Ps. 110:1, 'The Lord said to my Lord;' the paraphrasts expound it,
'The Lord said to the Word.' And so Isa. 45:17, 'Israel shall be saved in the Lord with an everlasting salvation;' they read it, 'by the Word of the Lord,' namely Christ. And this phrase not the Jews only, but the Scriptures themselves, do use, as 2 Sam. 7:21, 'For thy Word's sake,' says David, that is, for thy Christ's sake. For 1 Chron. 17:19, it is rendered, 'For thy servant's sake;' and is all one with that, Dan. 9,
'For the Lord's sake.' Philo (a Jew never turned Christian, and not long after Christ's time) in his writings calls him ὁ λόγος, as before did Plato and those heathens who stole their knowledge from the Jews, and vended it as their own.
Yet, (2.) That the occasion why John, when he wrote his Gospel, used that title of 'the Word,' which no other evangelist did, was that which was mentioned, namely, that the Gnostics of those times he wrote in, professing Christianity, formed up such a Christ, according to what the heathen philosophers had set him forth by; he therefore gives him the same title (the Old Testament having given it him); but in full and direct opposition to them, and what they said of him, he at first dash affirms, both that his λόγος, or Christ, was God, and also equal with God, and a person distinct from God, in those other words, 'He was with God;' the contrary to which was their doctrine of him.
Thus much for the first opinion, why he is called λόγος, 'the Word.'
The second opinion, why Christ should be termed λόγος, 'the Word,' is that it imports what God had afore all worlds ordained Christ to be, and Christ himself undertook to be, even 'his Word,' whereby to utter or manifest himself to us. And indeed, although the person whom John calls λόγος did actually then exist, yet it cannot be denied but that this title of λόγος, the Word, doth withal connotate or import what Christ undertook to be, and God designed him to be, namely, the revelation of God unto us. Which is made forth, 1.
Because the inward thoughts themselves are usually termed the word, but in relation to their being uttered; and therefore in such a respect may also this be supposed given to him, seeing he is the manifester of God unto us, Et interpres voluntatis divinæ, the interpreter of God's mind unto us, Heb. 1:1. And, 2. In that Christ is said to be the 'Wisdom of God,' namely, manifestative, and as he is made wisdom unto us, by whom we know God in the form of Jesus
Christ. Thus 1 Cor. 1:24, 'But unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God,' compared with verse 30, 'But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.' And in this sense it is that Solomon calls him
Wisdom, which is all one with this of John, λόγος, the Word, which
the English or Latin reach not. And it were easy to parallel John here, and Solomon there, in Prov. 8, which I have elsewhere done.
So then, Christ as he is the power of God in the creation; God said, and it was created, Gen. 1; and as he is the power and the wisdom of God to us in redemption, in whom and by whom we know God, in this respect it is he is termed the Word: and so, although John and Solomon affirm the person that was thus ordained to be thus to us was then existing, yet the title given him imports what he was to be when the world began, and after the world began, unto the world and to the saints. And thus John himself, in his first epistle, chap. 1 ver. 1,
2, explains himself, 'That which was from the beginning,' says he, 'and which our (the apostles) hands have handled of the Word of life,' namely, Christ. 'This life was manifested, and we shew to you that eternal life, which was with the Father, and was manifested to us.'
So then Christ the Word, in order to manifestation to us, is termed the Word of life. And as he is termed the Word in both these respects mentioned, so also that other title John gives him, of eternal life, is in like manner given in respect unto what he was ordained from the beginning to be to us, 1 John 5:11, 'And this is the record, that God hath given unto us eternal life; and this life is in his Son;' as well as what he is in his person, even the fountain of, or life itself, in himself.
So, ver. 20 of that chapter, he speaks of him, 'This is the true God, and eternal life.'
To conclude this. When God exhibited him first unto the world by a voice from heaven, 'This is my beloved Son,' he adds, 'hear him.' And it is as if he had said, As he is my Son, so he is my Word and interpreter unto you, 'the speaker form heaven;' as Heb. 12:25, he is called. And see these two titles of his Son and of the Word met in that one proclamation made of him by his Father.
Which of these two accounts given, why he is termed λόγος, or the Word, is most to be received, I will not dispute; because indeed I take
in both. In doing which there is no more inconveniency to be found than in interpreting other styles and attributes of his in a double sense, and taking in both; as in that of being styled 'The image of the invisible God,' Col. 1, which Pareus and other divines (whom he to that purpose cites) in his Opuscula, upon Col. 1:15.
I now come to that other title, more frequent in the Scriptures.