Repetitio et Dilvcidior Explicatio Consensvs Veteris Orthodoxae Catholicaeque Christi Ecclesiae in doctrina prophetica & apostolica, de inconfusis proprietatibus naturarum Christi Domini, in vna indiuisa persona permanentibus adeoque de veritate carnis Christi ad dexteram Dei patris, in coelo sedentis & non ubique praesentis

REPETITION AND CLEARER EXPLANATION.

John 1.

is read to have taught most manifestly: In the beginning was the Word, and the Word was with God, and the Word was God. And this Word was made flesh, and dwelt among us, and we saw his glory as of the only-begotten of the Father. All these things are most open. For the only-begotten, he says, the Son of God, is that eternal Word about whom there is now discourse. And because from the beginning, that is, from eternity, he is with God, namely the Father, the Word is truly God, certainly of one substance with the Father, with whom he is from eternity. And this Word (this Son of God, I say) was made flesh, he was made true man, whom the apostles both saw and touched in the flesh he assumed. For it is not rare in the Scriptures to understand a true and whole man by the term "flesh." But also elsewhere John says in his epistle: That which was from the beginning, which we have heard, and which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life. And the life was manifested, and we have seen, and we also testify, and announce to you the eternal life, which was with the Father and was manifested to us. And again the same man says, Every spirit that confesses that Jesus Christ has come in the flesh is of God: and every spirit that does not confess that Christ has come in the flesh is not of God.

John 1.

1 John 4.

The Incarnation is signified by the Word of coming and manifesting.

Where we observe that the apostle explained the incarnation and the union, and indeed the whole of redemption, by the word "coming" and "manifesting"...