being the brightness of his glory and the express Image of his person and upholding all things by the Word of his power verse 3. by so much being more excellent or better than the Angels by how much he inherited a more excellent name than they verse 4. of whom God said that which he said not of the Angels thou art my Son this day have I begotten thee And again I will be to him a Father and he shalt be to me a Son And again when he bringeth in the first-begotten into the world he saith And let all the Angels of God worship him verse 5 6. Unto the Son or of the Son he saith thy Throne O God is for ever and ever a Scepter of Righteousness is the Scepter of thy Kingdom thou hast loved righteousness and hated iniquity therefore God even thy God hath annointed thee with the oyl of gladness above thy follows And thou Lord in the beginnings hast laid the foundation of the Earth and the Heavens are the work of thy hands They shall perish but thou remainest they all shall wax old as doth a garment and as a vesture shalt thou sold them up and they shall be changed but thou art the same and thy years shall not fail But to which of the Angels said he at any time sit on my right hand until I make thine Enemies thy Foot-stool verse 8 9 10 11 12 13. Whence I argue He of whom all these things are said was before any creature was made begotten of the substance of the Father not made of nothing very God of the same substance with the Father by whom all things were made But of Jesus Christ all these things are said therefore c. The minor proposition is the express words of the Text but the major is denied and as a reason of the denial it is said 1. That Christ is said to be the Son the first-begotten this day begotten in respect of his Incarnation Resurrection Exaltation as before 2. That he was the brightness of his glory Ray or Beam of Gods Majesty that in Christ men might have a kind of sight of Gods Majesty that he was the express Image of his person in respect of his qualities resembling his Father the latter words interpreting the former For God did as it were imprint his person on Christ that Christ might be his Substitute upon earth to personate represenâ— and resemble the person of God to be in wisdom as God by publishing the Mysteries and secrets of God and by knowing the thoughts of men and discovering them to be in holiness as God without all stain of sin to be in power as God having dominion over all Gods Creatures over Winds Seas Devils 3. That he was brought into the world not as being before the world but being in the world was sent as the great Prophet of the Church among men or at his Resurection he was raised from the dead and brought into the world or it is to be applied to his great exaltation at the last day when he shall be brought into the world to come as it is termed Heb. 2. 5. which refers to Heb. 1. 6. and so without trajection the word again shall be read as it stands in the Greek Text and the verb of the second Aorist of bringing into be read as of the future time not as the vulgar Beza our translation of the time past and again noting another citation out of the Psalms And therefore Mr. Mede in his opusâ—ula Latina in answer to Ludovicus de Dieu would have our English version corrected thus And when he bringeth again the first-begotten into the world or shall bring c. For what things are from thence cited out of the Book of Psalms to the end of the Chapter concerning the adoration of Angels the Scepter of the rectitude of God the changing the World the treading of enemies under his feet all if we believe the Apostle are to be referred to the second coming of Christ. To which agree Cameron resp ad quaest in Heb. 1. 6. Heinsius exercit sac l. 16. c. 1. Dr. Homes Resur revealed l. 3. c. 2. c. 4. That he inherited or possessed a more excellent Name than the Angels by grant from his Father being appointed Heir of all things not by vertue of his generation before the world but because of his office by reason of which the Angels were to worship him as Peter did Christ as man Luke 5. 8. and all the Disciples Luke 24. 52. 5. That he was God by Office and not by Nature as it appears in that God is said to be his God he to be annointed by God with the oyl of gladness and others his fellows ver 8 9. 6. Grotius would have ver 2. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whom not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom But if it be to be read by whom it is meant of the new world not of the Heavens and Earth or Ages or Times of this world And v. 10 11 12. are but accommodated to him in respect of his dissolving the world and duration of his Kingdom not in respect of the Eternity of his person or operation in the first Creation 7. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated upholding is to be translated ruling with the word that is at the command of his Father mannaging all things as personating his Father and following his command Gr 〈…〉 in his Annotation on the place saith thus The manuscripts in which those Grammatical spirits are distinguished have also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his the Fathers not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own as we read it and so reads Cyril in his 8th against Julian The sense is Christ governs all things by the Word of his Fathers Power that is Command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often to govern and which Chrysostom here adds with some easiness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appears to be put for command Luke 5. 5. and Heb. 11. 3. So also 1 Kings 1. 27. more to the same purpose hath Heinsius Exercit. sacr l. 16. c. 1. and Dr. Hammond in his annot on Heb. 1. 3. The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies two things fero to bear and rego to rule and from the latter of them it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the ordinary word for a Prince Agreeably to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is sometimes the rendering of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Numb 11. 14. Deut. 1. 9. may accordingly signifie to Rule to Govern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Administer as a Commander or Governour or Procurator of a Province and so 't is here taken to denote the Regal Power of Christ to which he is advanced by his Resurrection 8. That verse 13. is spoken of Christ as man exalted to sit on Gods â—ighâ—-hand SECT 12. The Argument from Heb. 1. 2 3 4 5 6 8 9 10 11 12 13. is vindicated from Exceptions TO the first I
of the Lord Jesus Christ. 2 Pet. 1. 2. Grace and peace be multiplied unto you through the knowledge of God and of Jesus our Lord. 2 John 3. Grace be with you mercy and peace from God the Father and from the Lord Jesus Christ the Son of the Father in truth and love And accordingly where the word God or Father is put simply it is distinctly applyed to the Father of our Lord Christ Rom. 1. 1 3 4 8 9 and 3. 25 26. and 5. 1 2. 8. 10 11 15. and 6 4 11 23. and 7. 4. 25. and 8. 3. 17. 33 34 39. and 10. 9. and 14. 17 18. and 15. 5 6 7 8 9. 16. 17 19 30. and 16. 20. 26 27 1 Cor. 1. 1 2 9. 24 30. and 3. 23. with many more both in the Epistles and other writings of the New Testament in which God is distinguished from the Lord Christ and is therefore meant of the person of the Father concerning whom the Apostle doth expresly say 1 Cor. 11. 3. I would have you know that the head of every man is Christ and the head of the woman is the man and the head of Christ is God In like manner Arch-Bishop Usher in his Diatriba about the ancient Apostolical Creed of the Roman Church and other forms of faith wont to be propounded in Catechism and Baptism both by the western and eastern Christians tells us pag. 13. out of Rufinus that almost all the eastern Churches do thus deliver their faith I believe in one God the Father Almighty and in the following speech whereas we say and in Jesus Christ his only Son our Lord they deliver it thus and in one Lord our Lord Jesus Christ his only Son which he shews in the shorter and larger Creâ—ds Hierosolymitan Alexandrian that of Eusebius Caesariensis recited at the first Nicene Councel and with some addition assented to as their Creed Dr. Pearson Exposition of the 8th Article we have already shewn that the Father is originally that one God which is deried by none Hereby we may understand who is meant by the Father to wit the Father of Christ and therefore the Kingdom is termed by Christ the Kingdom of his Father Matth. 26. 29. because it is appointed or delivered to Christ by the Father Luke 22. 29. Matth. 11. 27. and 28. 18. John 3. 35. and 5. 19 20 21 22 23 26 27. and 13. 3. Actâ— 2. 33. 36. 2 Pet. 1. 17. and in all his administrations Christ expresseth his aim not to be his own but his Fathers glory John 8. 50. 54. and 14. 13. Sometimes it is termed the Kingdom of their Father Mat. 13. 43. because God appoints it to the Saints Luke 22. 29. and 12. 32. and therefore Christ saith Mat. 20. 23. To sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father Mat. 25. 34. Then shall the King say to them on his right hand come ye blessed of my father inherit the Kingdom prepared for you from the foundation of the world Acts 1. 7. It is not for you to know the times or the seasons which the Father hath put in his own power For which reason it is said 1 Cor. 8. 6. Of him are all things and believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or to him in the sense in which it is said Rom. 11. 36. For of him and through him and to him are all things to him be glory for ever Amen And concerning Christ it is aid Phil. 2. 8 9 10 11. Because he humbled himself and became obedient unto death even the death of the Cross therefore God also hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in Heaven and things in Earth and things under the Earth and that every tongue should confess that Jesus is the Lord that is God's King King of Kings and Lord of Lords at his appearance and in his Kingdom and this shall be to the glory of God the Pather And more fully St. Paul expresseth it 1 Cor. 15. 24 25 26 27 28. Then cometh the end when he shall have delivered up the Kingdom to God even the Father when he shall have put down all rule and all authority and power For he must reign till he hath put all enemies under his feet The last enemy that shall be destroyed is death For he hath put all things under his feet but when he saith All things are put under him it is manifest that he is excepted which did put all things under him that God may be all in all Whence you may observe that the term God is distinctly put for the person of the Father in contradistinction to the Son and that it is the Father who appoints the Kingdom to the Son that he puts his enemies under his feet that the Son shall deliver up the Kingdom to the Father that the issue or end is that God to wit the Father may be all in all that is in all the management of this Kingdom from the begining to the end the Father may be glorified by the Son and by all others to whom the Kingdom is given SECT 2. Jesus Christ is the Son of God in the sense professed in the Nicene Creed THis leads us to enquire concerning the terms Son of God of Man Christ the Lord Jesus Christ which are the titles by which he is expressed whose the Kingdom is said to be and therefore we cannot rightly conceive of this Kingdom without understanding these terms That the title the Son of the living God given to Jesus Christ the Son of Man is a fundamental Article of the Christian Faith is manifest from Christs approbation of Peters answer to Christs question to his Disciples Matth. 16. 13. Whom do men say that I the Son of man am To which St. Peter answered verse 16. Thou art the Christ the Son of the living God whereto it is said Jesus answered and said unto him Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it unto thee but my Father which is in Heaven And again when Jesus said to the twelve Will ye also go away Simon Peter answered him Lord to whom shall we go thou hast the words of eternal life and we believe and are sure that thou art that Christ the Son of the living God John 6. 68 69. And when the Eunuch said to Philip Acts 8. 36. See here is water what doth hinder me to be Baptized Philip said If thou believest with all thine heart thou maist and he answered and said I believe that Jesus Christ is the Son of God verse 37. St. Paul Acts 9. 20. preached Christ in the Synagogues at Dimascus that he is the Son of God and John 1. 49. Nathanael said to Christ Rabbi thou art the Son of God thou are the King of Israel 1 John 2. 22. He is
EMMANUEL OR God-Man A Treatise wherein the Doctrine of the first Nicene and Chalcedon Councels concerning the two Natures in Christ is asserted against the lately vented Socinian Doctrine By John Tombes B. D. Isa. 9. 6. For unto us a Child is born unto us a Son is given and the Government shall be upon his shoulder And his Name shall be called Wonderful Counsellour the Mighty God the Everlasting Father the Prince of Peace London Printed for F. Smith at the Sign of the Elephant and Castle without Temple-Bar 1669. Imprimatur Ex Aed Lambethanis Martii 8. 1668. Tho. Tomkyns R. R in Christo Patri ac Domino Domino Gilber to Archi-Ep Cant. a Sacris domesticis TO THE READER WHereas this Treatise begins with mention of Christs words Mat. â—6 10 33. which carry a shew of impertinency I think it fit to advertise thee that indeed this is but a sâ—red of a Treatise concerning the Kingdom of God and licensed under the Title of Theocracy and because of a writing against the Divine Nature of Christ not long afore vented which I was not aware of when I composed it I yielded to the motion of publishing this by it self it being suggested to me that so Printed it would be useful and seasonable which having told thâ—e of I crave thy Prayers for him who is Thine in the Service of our Lord Christ. JOHN TOMBES THE CONTENTS Sect. 1. THe God whose Kingdom is to be sought is the Father of our Lord Jesus Christ. Sect. 2. Jesus Christ is the Son of God in the sense professed in the Nicene Creed Sect. 3. Christs being God in the sense of the Nicene Creed is proved from John 1. 1 2 3 4 5 9. 10 14 15 18. Sect. 4. The Exceptions against the proof of Christs God-head from John 1. 1 c. are set down Sect. 5. The sense of John 1. 1 2 3 4 5 9 10 14 15 18. given by the Adversaries is reselled Sect. 6. The reasons of the Adversaries Exposition of John 1. 1 c. are shewed to be insufficient Sect. 7. Christs Generation before the world was is proved from John 8. 58. Sect. 8. Christs being before the world was is proved from John 17. 5. Sect. 9. Col. 1. 12 13 14 15 16 17. is urged to prove the God-head of Christ. Sect. 10. The proof of Christs God-head from Col. 1. 12 13 14 15 16 17. is vindicated from Exceptions Sect. 11. Heb. 1. 2 3 4 5 6 8 9 10 11 12 13. are urged to prove the assertion of Christs God-head Sect. 12. The Argument from Heb. 1. 2 3 4 6 8 9 10 11 12 13. is vindicated from Exceptions Sect. 13. Heb. 7. 3. is urged to prove the Eternal Son-ship of Christ. Sect. 14. Christs Kingdom is the Kingdom of the Son of Man so termed according to his excellency above all men Sect. 15. Christs Consubstantiality with the Father according to his Deity with us according to his Humanity as the Chalcedon Councel determined is asserted and proved from John 1. 14. Acts 2. 30. Rom. 1. 3 4. and 9. 5. Sect. 16. The Exception against the Argument from Acts 2. 30. Rom. 1. 3 4. Rom. 9. 5. is set down Sect. 17 This Exception against the Argument is refuted Sect. 18. The consubstantiality of Christ with the Father and us is proved from 1 Tim. 3. 16. Sect. 19. The Exceptions against this proof Sect. 20. These Exceptions are refelled Sect. 21. The same consubstantiality of Christ is confirmed from 1 Pet. 3. 18 19 20. Gal. 4. 4. Rom. 8. 3. 1 John 4. 2. Heb. 2. 14. and 10. 5. John 16. 28. Sect. 22. Christs consubstantiality with the Father and us is proved from Philip. 2. 5 6 7 8. Sect. 23. The Exception against this Argument is recited Sect. 24. The Text is explained in order to the refelling of the Exception Sect. 25. Some Objections against the proof from Philip. 2. 5 6 7 8. are answered particularly Objections against expounding the form of God Philip. 2. 6. Of the state of Empire SECT I. The God whose Kingdom is to be sought is the Father of our Lord Jesus Christ. BEing taught by Christ to pray Mat. 6. 10. Thy Kingdom come and ver 33. to seek first the Kingdom of God it is necessary we know what is meant by the terms God the Father the Son For explaining whereof we are to consider that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated God answering to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I shew in my Oath-book lect 1. sect 5. in its common notion notes any Numen divine power which is worshipped whether real or nominal Agreably to which St. Paul tells us 1 Cor. 8. 4 5 6. As concerning therefore the eating of thâ—se things that are offered to Idols we know that an Idol though worshipped as God by deluded Gentiles is nothing in the world hath no power to do good or hurt and that there is none other God but ons For though there be that are called Gods whether in Heaven or upon earth as there be Gods many and Lords many but to us there is but one God the Father of whom are all things and we in or for him and one Lord Jesus Christ by whom are all things and we by him where it is observable that the term one God is attributed to the Father to wit of Christ who as he is stiled Ephes. 1. 2. our Father so v. 3. the God and Father of our Lord Jesus Christ who is therefore frequently termed in the writings of the Evangelists especially St. John by our Lord Christ the Father and his Father and distinction is made between one God and one Lord as in this place so also 1 Cor. 12. 5 6. Ephes. 4. 5 6. it is 1 Tim. 2. 5. one God and one Mediatour between God and men and accordingly the Apostolical salutations benedictions prayers and valedictions run thus Rom. 1. 7. 1 Cor. 1. 3. 2 Cor. 1. 2. Ephes. 1. 2. Philip. 1. 2. Col. 1. 3. 1 Thes. 1. 1. 2. Thes. 1. 2. Grace to you and peace from God our Father and the Lord Jesus Christ with addition of mercy 1 Tim. 1. 2. 2 Tim. 1. 2. Tit. 1. 4. From God the Father 2 Cor. 1. 3. Blessed be God even the Father of our Lord Jesus Christ. 2 Cor. 13. 14. The Grace of our Lord Jesus Christ and the love of God Ephes. 1. 3. Blessed be the God and Father of our Lord Jesus Christ. Ephes. 3. 14. For this cause I bow my knees unto the Father of our Lord Jesus Christ. Col. 1. 3. We give thanks to God and the Father of our Lord Jesus Christ praying alwaies for you 1 Thes. 1. 2 3. We give thanks to God alwaies for you all making mention of you in our prayers remembring without ceasing your work of faith and labour of love and patience of hope in our Lord Jesus Christ in the sight of God and our Father James 1. 1. James a servant of God and
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.