Antichrist that denieth the Father and the Son verse 23. Whosoever denieth the Son the same hath not the Father 1 John 4. 15. Whosoever shall confess that Jesus is the Son of God God dwelleth in him and he in God 1 John 5. 5. Who is he that overcometh the world but he that believeth that Jesus is the Son of God verse 11 12. And this is the record that God hath given to us eternal life and this life is in his Son He that hath the Son hath life he that hath not the Son hath not life Nevertheless there is great difference about this appellation the Son of God whether it import Divine Nature distinct from Humane or Humane Nature yet by Divine operation not by the ordinary way of natural generation as other men are begotten but by the supernatural operation of the Holy Ghost according to that of the Angel to Mary Luke 1. 35. The Holy Ghost shall come upon thee and the power of the Highest shall overshadow thee Therefore also that holy thing which shall be born of thee shall be called the Son of God Whence the Samosatenians and Photinians of old so the Socinians in this last age deny that Jesus Christ had Being afore his conception by the Holy Ghost in the Virgins womb but the Arians granting him to have a Divine Nature say that he was created by God the first creature out of nothing and then that by him God the Father made all things else In opposition to whom the Creed of the first Nicene Councel as it is in Eusebius his Epistle to the Church of Caesarea set down by Arch-Bishop Usher in his Diatriba de Symbolis pag. 16. out of At hanasius operum tom 2. pag. 48. edit Commelinian Socrates lib. 1. Hist. c. 5. Theodoret. lib. 1. c. 12. and Gelasius Cyricenus in Act. Concil Nic. part 3. c. 35. is thus We believe also in one Lord Jesus Christ born the only begotten of the Father that is of the substance of the Father God of God light of light very God of very God begotten not made of the same substance with the Father by whom all things were made both the things in heaven and the things in the earth In which there are these propositions included 1. That Jesus Christ was before any creature was made 2. That he was begotten of the substance of the Father not made of nothing as the Arians held 3. That he was very God of very God of the same substance with the Father 4. That by him all things were made whether in Heaven or in Earth which propositions are proved by these Texts of Scripture SECT 3. Christ's being the Son of God in the sense of the Nicene creâ—d is proved from John 1. 1 2 3 4 5 9 10 14 18. THe first Text of Holy Scripture which I shall produce to prove them is John 1. 1 2 3 4 5 9 10 14 15 18. where it is thus said In the begining was the Word and the Word was with God and the Word was God the same was in the begining with God All things were made by him and without him was not made any thing that was made in him was life and the life was the light of men And the light shineth in darkness and the darkness comprehended it not verse 9. He was the true light which enlightneth every man that cometh into the world vers 10. He was in the world and the world was made by him and the world knew him not verse 14. And the Word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Father full of grace and truth verse 15. John bare witness of him and cried saying This is he of whom I spake He that cometh after me is preferred before me for he was before me verse 18. No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath declared him It is agreed on that by the word is meant Jesus Christ as appears from verse 17 29. and other passages in the Text and therefore thence I argue He who was in the beginning of the Creation with God was God by whom all things were made whose life was the light of men the true light inlightning every man that cometh into the world by whom the world was made who was made flesh was the only begotten of the Father in the bosom of the Father before John the Baptist was before any creature was made begotten of the substance of the Father not made of nothing very God of very God of the same substance with the Father by whom all things were made But such was Jesus Christ therefore he was before any creature was made begotten of the substance of the Father not made of nothing very God of very God of the same substance with the Father by whom all things were made The minor is almost the express words of the Text the major is evident from the equivolence of terms it being all one to be God in the beginning by whom all things were made the world was made the only begotten of the Father in his bosom before John Baptist as to be before any creature was made begotten of the substance of the father not made of nothing very God of very God of the same substance with the Father by whom all things were made SECT 4. The exceptions against the proof of Christs God-head from John 1. 1. c. are set down NEvertheless the major proposition of the argument is denied and for a reason of the denial it is said 1. That the scope of the Apostle is to set forth by whom the Gospel began as appeareth by the very appellation of the Word here given to Christ in regard of his Prophetical office in publishing the Gospel 2. That by in the beginning is not meant the creation of Heaven and earth at first but of the preaching the Gospel and the new creation as is meant Mark 1. 1. Luke 1. 2. John 6. 64. and 8. 25. and 15. 27. and 16. 4. Acts 11. 15. Heb. 2. 3. 1 John 1. 1. and 2. 13 14 24. 2 John 5. 6. which note a special term of beginning which was the time of Christs preaching in respect of which he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning Luke 3. 23. to wit to preach the Gospel when he was about thirty years of age not as it is translated began to be about thirty years of age 3. That he was with God in Heaven about that time being taken up into the third Heaven as Paul was 2 Cor. 12. 2. and so was in the bosom of God as is gathered from Iohn 3. 13 31 32. and Iohn 6. 62. 4. That he was a God as Moses is said to be Exod. 7. 1. because of the power he had to work miracles and therefore Iohn 1. 1 the Word is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the article
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.
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
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
6 7 nor were they ordered by Christ according to the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by us translated Ordinance Heb. 9. 11. 1 Pet. 2. 13. that is constituted or appointed by Christ as Mediatour in order to his Church for their help in St. Paul's time and therefore cannot be said to be created in the sense some would expound creation Col. 1. 16. and meant by Thrones Dominions Principalities and Powers 4. Hence also may appear that no other sense but of the Creation at first out of nothing can be rightly meant by the creating Col. 1. 16. For the words are general including all things simply and that twice expressed which shews it comprehends all things universally that were created and left any thing should be excepted there 's a threefold division 1. Of things in Heaven and things on the Earth 2. Of visible and invisible 3. Of the invisible Thrones Dominions Principalities and Powers Of which Principalities the unclean Spirits are a part Col. 2. 15. Ephes. 6. 12. who cannot be said to be reformed or constituted or appointed by Christ in the sense in which creation is taken either Eph. 2. 10. Jam. 1. 18. 〈◊〉 Cor. 5. 17 Gal. 6. 15. or Heb. 9. 11. 1 Pet. 2. 13. In the good Angels nothing was to be reformed or new created in the evil nothing was nor were they oâ— other things constituted or ordained by Christ as man nor is it true that all things in Earth were reformed or constituted for the Church And for the New Creation which consists in renovation of mind it was done in many before Christs Incarnation Ezek. 36. 26. Psal. 51. 12. and therefore that Creation cannot be meant when it is said All things were created by Jesus Christ by them who suppose him not to have been afore his Incarnation Lastly Neither is there any place brought by them by which it may be proved that the work of Creation absolutely put is meant of renovation or reformation meant by the New Creation Nor do the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated by him prove Christ only a mediate or instrumental cause of the Creation For it is said of him who is the principal cause Rom. 11. 36. All things are of him and by him and for him as Col. 1. 16. and therefore the particles note a principal concurrent or consociate cause And the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by or through is applied to God the Father Gal. 1. 1. Heb. 2. 10. and in is used as by Heb. 1. 1. and applied to God Acts 17. 28. yet it is not to be denied that there is a priority in the Father to the Son in respect of being not of time but original as Bishop Davenant saith Com. on Col. 1. 15. Christ hath principium originis a beginning of original to wit his Father from whom he was begotten but not a beginning of time or to use Dr. Pearsons words in his Exposition of the first Article of the Creed p. 36. of the second Edition the Father hath that essence of himself the Son by communication from the Father From whence he acknowledgeth that he is from him John 7. 29. that he liveth by him John 6. 57. that the Father gave him to have life in himself and generally referreth all things as received from him so as that the Father is by the Antients termed the fountain root authour origin head cause of the Son and the whole Divinity p. 41. whence the Son is termed in the Nicene Creed God of God very God of very God light of light and this origination in the Divine Paternity hath antiently been looked upon as the assertion of the Unity and therefore the Son and Holy Ghost have been believed to be but one God with the Father because both from the Father who is one and so the Union of them For if there were more than one which were from none it could not be denied but there were more Gods than one p. 44. And answerably hereâ—o there is an order in the operations of the Father and the Son so as that there is a priority if not in some sense a majority in the Father whom some of the Antients cited by Dr. Pearson p. 37. understand to be greater than Christ as the Son of God John 14. 28. with reference not unto his Essence but his Generation by which he is understood to have his being from his Father who only hath it of himself and is the original of all Power and essence in the Son and consequently some preheminence in working whence Christ saith I can of mine own self do nothing 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 which intimate a priority of order in the Fathers operation if not a dependance of the Son on him therein And so as Mr. Gataker in his Advers misâ—el c. 17. saith from Col. 1. 16. Christ both in making the world as also in instructing his Church is said to exhibit ministery to God the Father and the Father by him to have performed and to perform both those things Heb. 1. 2. in which place he is said to have spoken to his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom also he made the worlds 5. Christs priority in dignity is expressed before verse 15. where he is said to be the first-born of every creature and in respect of the Church vers 18. where he is termed the head of the body the Church that in a 〈…〉 things he might have the preheminence therefore he is said to be before all things ver 17. in time and that not only before Angels but all things created it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same latitude with all things v. 16. and that not only in the New Creation for so he was not in time before David Psal. 51. 10. John Baptist who was filled with the Holy Ghost even from his Mothers womb Luke 1. 15. but in respect of the first Creation 6. The consistence of all things by Christ is to be understood of all things created ver 16. and not only things belonging to the new Creation and of a consistence by sustaining and preserving all things simply by his power and providence as it is said 2 Pet. 3. 〈◊〉 By the Word of God the Heavens were of old and the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisting which is no where meant of Evangelical reformation but of powerful sustentation as Heb. 1. 2 3. To which I pass 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 THe same Articles of Faith concerning Christ are confirmed from Heb. 1. where Christ distinct from the Prophets is termed the Son of God whom he appointed Heir of all things by whom also he made the Worlds verse 1. 2.
going forth from the Father every one may easily perceive by the opposition of the following clause is meant of a local procession of Christ from God and that before the discharge of his Embassy for to come or to come into the world signifieth to treat with men in the name of God and to perform a publick Office among men See Iohn 1. 15. 27 30. and Iohn 1. 5 20. Mat. 11. 3 18 19. Ioh. 17. 18. compared with chap. 16. 21. and chap. 18. 37. it evinceth not a bodily ascent into Heaven of Christ to learn of God afore his publishing the Gospel For it is not said whither he ascended before but was before which notes presence there but not local motion nor is it said in his humane body though it be said the Son of man was there before yet this may be understood by the figure of communication of properties very frequent in speeches of Christ according to his Divine Nature nor is he said to be there before his preaching the Gospel restraining the time to it it may be meant of his being in Heaven afore the World was as it is said Iohn 17. 5. nor is it said Christs flesh came from heaven or that he came from Heaven by local motion or saw God by his eyes of flesh his coming and seeing God may be understood of his Divine Nature in respect of which he was of Heavenly Original though his being bread be meant of his flesh and humane nature in which he suffered and his coming out from God and coming John 8. 42. is expounded of his receiving commission from God as the words shew neither came I of my self that is I have not taken upon me this Office I now administer of mine own motion only but he sent me nor is coming out from the Father necessarily understood of coming out from the Father and coming into the world by local procession but the coming out from the Father may be meant of receiving commission from his Father or his original being and his coming into the world either of his humane birth or as the allegation expresseth it his treating with men in the Name of God and performing a publick office among men unto one of which the Texts produced lead us and not to the sense of local procession in his humane body nor doth the opposition prove it for the sense may be right thus I came out from the Father by generation and taking my commission from him and came into the world by humane birth or as it is Iohn 12. 46. A light into the world by my preaching the Gospel and again or on the contrary I leave the world by death or removing from the Earth and go by my bodily ascent to the Father As for Iohn 3. 13. neither is the coming down from Heaven nor his being in Heaven necessarily understood of removal from Earth to Heaven and back again by bodily motion but may be meant of his being in Heaven in his Divine nature and coming down from Heaven by being made flesh or receiving his commission from God in respect of one or both of which he is said verse 31. to come from Heaven from above in opposition to being of the Earth by humane generation or authority And verse 32. he is said to have seen and heard by his intimacy with his Father and the communication of the Spirit verse 34. not by his bodily eyes or ears upon a supposed personal humane presence and conference with God in Heaven 4. The Apellation of God given to the Word Job 1. 1. is not from his Office as altogether Divine as being above Prophets whose Office if compared with Christs was humane For Moses was a Prophet of whom God said Numb 12. 8. With him will I speak mouth to mouth even apparently and not in dark speeches and the similitude of the Lord shall he behold and St. Paul was rapt into the third Heaven and heard words unspeakable 2 Cor. 12. 4. and yet neither of them termed God yea St. Paul abhorred it with indignation Acts 14. 11 15. such persons may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine men not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods nor is the Word termed God as endued with Divine Power For then Moses might be so termed for he was a Prophet endued with Divine Power and Empire so as to controul Pharaoh and to work Miracles But Moses is not termed God though God said to him I have made thee a God to Pharaoh Exod. 7. 1. and thou shalt be to Aaron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for or instead of God that is as a Prince or Master to command or direct him Exod. 4. 16. But the Word it 's said Iohn 1. 1. was God absolutely noting what he was in himself not relatively what he was to another shewing what he was in nature and power not what he was designed for or what his imployment or work should be or what he was in Office no whit expressing from whom to whom for what he was sent or what he did but what he was And his being God is said to be in the beginning not in the progress of his preaching in which he did Miracles nor after his Resurrection when all Power was given him in Heaven and in Earth Mat. 28. 18. nor after his ascention when he was exalted by the right hand of God Acts 2. 33. God made him both Lord and Christ verse 36. But in the beginning of the Creation when he made all things and therefore was God the Creatour as the Authour to the Hebrews ch 3. 4. asserts He that built or framed all things is God where it may be observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is put without the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet by God is there meant not a substituted God by Office but God the Creatour and Iohn 1. 6 12 13 18. and in a great number of other places it is likewise used and therefore notwithstanding this exception the Word is to be believed to have been God Creatour very God of very God in the beginning of the Creation at first as v. 3. is asserted 5. That the making of all things by the Word is not meant of the new Creation is proved before Sect. 13. and that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used Iohn 1. 3 10. translated by us made are used of the first Creation is manifest from the use Heb. 4. 3. and 11. 3. 1 Cor. 15. 45. as Gen. 2. 7. and Gen. 1. 3 6 9 11 14 15 20 24. and 2. 4. and therefore the creation of all things of the world at first is fiâ—ly expressed by those words Iohn 1. 3 10. and so the universal Creation at first ascribed to the Word Nor is it any deminution to Christ that it is said all things were made by him and without him was nothing made which was made and the world was made by him For the expressions by him not
having in your selves or your selves and therefore must be understood of possession for the future by the same enallage or of right or assurance for the present or of present possession though not full possession John 3. 36. 5. 24. 1 John 5. 12 13. Believers are said to have eternal life not by predestination only afore the person is in being but by real actual possession inchoate and continued though not consummate as appears by the expressions Iohn 5. 24. and cometh not into condemnation but is passed from death into life 1 John 3. 14. We know that we have passed from death to life opposite to verse 15. We know that no murderer hath eternal life abiding in him and John 3. 36. shall not see life but the wrath of God abideth on him 1 Pet. 1. 20. shews not what Christ had but how he was fore-known Revel 13. 8. From the beginning of the world may as well or better be joyned to written as it is Revel 21. 27. than to sâ—ain Iohn 17. 24. doth not prove that Christ had the glory mentioned verse 5. only in purpose before the foundation of the world but rather the contrary For the love there is a love not onely of benevolence but also of complacency and delight as Iohn 1. 18. and 3. 35. Prov. 8. 30. and so supposeth his being before the world was and the possession of his glory which he now desires to repossess which cannot be his Divine Essence for that he was never emptied of nor his Humane Excellency for that he had not in being before the world was but the state and condition of a Son of which he emptied himself taking the form of a Servant Phil. 2. 7. that riches which he had before he became poor for our sake 2 Cor. 8. 9. which was not the relation of Sonship to God for that he still had in his lowest debasement but the enjoyment of the pleasure he had with his Father in his Presence which was in some sort with-held from his person while he was on Earth and the exercise of command and empire over Angels afore the world was compleated if the Angels were created in any of the former daies of the first Creation and which he now laid aside and was to pray to his Father for the Angels Ministry Either of which or any other which we know not of communicable in its proportion to our condition with him according to the words Iohn 17. 22 may be the glory which he prayes for Iohn 17. 5. to repossesse and enjoy with his Father after the finishing of the work he gave him to do on Earth verse 4. into which he came to glorifie his Father humbling himself therein really and therefore would be really re-glorified with his Father 's own self and not only in manifestation to men as he had it really with him before the world was SECT 9. Col. 1. 12 13 14 15 16 17. Is urged to prove the God-head of Christ. TO those foregoing Texts in the Gospel of St. Iohn I shall next adjoyn the words of the Apostle Paul Colos. 1. 12 13 14. 15 16 17. where he mentions his thanksgiving to the Father who had translated the Colossians into the Kingdom of his dear son or of his love who is the image of the invisible God the first-born of every Creature For in or by him were all things created that are in Heaven and that are in Earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him and he is before all things and by him all things consist Whence I thus argue He who is the Son of the Fathers love the Image of the invisible God the first-born of every creature in or by whom all things were created that are in Heaven and that are in Earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers by whom and for whom all things were created who is before all things and by whom all things consist was before any creature was made begotten of the substance of his Father not made of nothing very God of very God of the same substance with the Father by whom all things were made But such was Jesus Christ Therefore c. The minor is the express words of the Text But the major proposition is denied and for a reason of the denial it is said 1. That he is termed the Image of the invisible God not as a Child that is begotten by natural generation is the substantial Image of his Father of the same substance But as he resembles God in his Wisdom and Power and excellent Holiness of Life wonderful Revelation of the Mysteries of his Counsel and the great works he did as the man in respect of his Superiority and Authority over the woman is said to be the Image and Glory of God 1 Cor. 11. 7. or as Dr. Hammond's Paraphrase is in whom God who is invisible is to be seen and his will clearly declared by the Gospel so that â—e that seeth him seeth the Father Joh. 14. 9. which is confirmed by the words following ver 10 11. Believest thou not that I am in the Father and the Father in me the words that I speak unto you I speak not of my self but the Father that dwelleth in me he doth the works Believe me that I am in the Father and the Father in me or else believe me for the very works sake Which words make Christ to be in the Father and the Father in him whereby the Father is to be seen and so he is his Image in his Words and Works Conformable to the same sense are the words of Christ Iohn 5. 19 20 30 c. 2. That he is termed the first-born of every creature and therefore is of the rank of creatures as the first-born is taken Heb. 11. 28. as man the first-born among many brethren Rom. 8. 29. or as it is Rev. 1. 5. the first-born from the dead and the Prince of the Kings of the Earth The first saith Grotius annot on the place in the Creation to wit the new of which 2 Cor. 5. 17. Rev. 21. 5. Heb. 2. 5. more amply Dr. Hammond in his annot on Col. 1. 15. saith thus The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beside the ordinary notion of first-born which cannot so well here refer to Christs eternal generation because of that which is added to it the first-born of every Greature which only gives him a precedence before all other Creatures and doth not attribute eternity to him is used sometimes for a Lord or person in power who hath the priviledge of the first-born dominion over all his brethren and according to this notion ' â—is used commonly in Scripture for a Prince or principal person So Psal. 89. 27. David is called the first-born of the Kings of the Earth i. e. the most glorious among them and Job 18. 13. we have the first-born
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
to come though the same word be not used in both places For which reasons I conceive it better to make a transposition in the word again and to expound the words thus Again he saith when he did bring his first-begotten into the world using again as he did verse 5. to express another citation Nevertheless were Mr. Medes reading yielded it must shew a former bringing into the vvorld and so a being of Christ afore his coming into the world and consequently his being the Son of God begotten before the world began 4. It is true Christ had a more excellent name by grant as appointed Heir of all things yet was not the Son of God because Heir of all things but Heir of all things because his Son by whom he made the worlds v. 1. 2. which is the reason also given Col. 〈◊〉 15 16. as the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because shews It is true the Angels were to worship Christ because of his office and his exaltation yet not barely because of his office and exaltation but also because of his generation as the Son of God and the union of his two Natures in one Person by reason of which he was worshipped afore his Resurrection Mat. 2. 11. in his minority 5. Jesus Christ is not termed God in respect of his office but nature as being the Son of God the Creatour by whom he made the worlds ver 2. and in respect of his generation God the Father is said to be his God and he God of God as in the Nicene Creed And being made a man was anointed and other men were his fellows or Partakers with him though not in the same measure as he who had the Spirit without measure Job 3â— 34. 6. Grotius his change is without any warrant of Copy or Example and therefore is too bold an alteration to be allowed nor had the Apostles assertion of Christ that for him he made the worlds been so full to his purpose to set out Christs Excellency as to say that by him he made the worlds Besides sith Col. 1. 16. it is said by him were all things created and for him and that made the reason of his being the first-born of every creature ver 15. it is in like manner to be conceived Heb. 1. 2. that 〈◊〉 appointed his Son Heir of all things because by him he made the worlds By the worlds is not meant the future world or blessed immortality not the making them the renewing of them But the worlds signifie either the frame of Heaven and Earth at first Creation or the times and generations of men and their making the creating at the beginning of time or the forming and continuing of them in their successions The former sense of making Heaven and Earth and their Inhabitants as it is confirmed by the parallel place Col. 1. 16. so it is put out of doubt by the words of the same Authour Heb. 11. 3. By Faith we understand that the worlds the word used Heb. 1. 2. were framed by the Word of God so that things which are seen were not made of things appearing which doth evidently refer to Gen. 1. 1 2. and Heb. 9. 26. the end of the worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to the foundation of the world and in conformity to this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 9. 32. is as much as from the beginning of the world nor can it be meant of a future world sith the word of making notes a thing already done and to say he made that which was not yet in being or which was not yet made had been to say that he made that which he did not make and to say he made by him the worlds if he were not then existent had been to say he made the worlds by a not being Nor can it be shewed that making that it have various senses is put for revealing or that said to be made which is only made known Heb. 1. 10 11 12. are a testimony cited concerning Christ as verse 8. the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto or of the Son shew as v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith of the Angels and the copulative conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 10. shews it to be a distinct testimony from the former and the words cited together shew all meant of Christ Ifs the latter part of them belong to Christ it follows that also the former belongs to him for it belongs to the same person and power which dissolves or changeth the Heavens to lay the foundation of them Nor is there an instance produced either Mat. 12. 17 18 19 20 21. or Acts 2. 17 18 19 20 21. in which words are cited whereof part only belong to the matter for which they are cited although Mat. 12. 19. alone had fitted the occasion Nor are there or any where else words cited as spoken part of one person part of another as they would have them who use this evasion Nor are the words Heb. 1. 10 11 12. cited only to prove ver 4. that Christ was made so much better thaâ— the Angels as he hath inherited a more excellent Name than they But to prove that by him God made the worlds verse 2. Nor can there be good sense in making the first part verse 10. to be directed to God and the other ver 11 12. of Christ when it is the same Lord who is spoken to ver 10 11 12. Nor can that which is spoken of an eternal duration à parte antè on the part before as well as à parte post the part after be applied only to the duration of his Kingdom which is only eternal à parte post on the part after and which is also to be resigned to the Father 1 Cor. 15. 24. 7. Grotius is still too bold to put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his meaning the Fathers Word or Power instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own meâ—ning the Son without any extant Copies named by him and clean against the Apostles scope to set out Christs Excellency Now to Rule at his Fathers command had noted his obedience and subserviency not his excellency For so do all holy Angels and good Magistrates they rule at Gods command Nor is the expression suitable to his sense If he had meant as Grotius conceives the sense he should have said ruling all things at the command of his Fathers authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power and not have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Word which notes the means of effecting as Heb. 11. 3. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his Word as the rule of administration or as it is Luke 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at thy command Besides Heb. 11. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Word of God notes not a command to the Son to do it but the powerful word to the world by which it was made Gen. 1. And the all
Temptation in the Wilderness Agony in the Garden Resurrection from the Grave and Ascension into Heaven Preached to the Gentiles by his Apostles believed on in the World even by the Gentiles and received up in or into Glory at his Ascension into Heaven Now he of whom these things are said is God therefore the same Person Christ Jesus is both God and Man or consubstantial to the Father in respect of his God-head to us in respect of his Man-hood SECT 19. The Exceptions against this Proof THe Exception against this Argument is 1. That the reading God was manifested in the flesh is suspected to have been altered by Nestorians because the vulgar Latin the Syriak Arabian Interpreters and Ambrose all read which was manifested and refer it to the Mystery of Godliness and so this sense is given of it that the Gospel was first made known not by Angels but by mortal men and according to their outward appearance weak Christ and his Apostles as flesh Col. 1. 26. notes a mortal man 2 Cor. 2. 16. 1 John 4. 2. was justified in Spirit that is that truth was approved by many Miracles for Spirit is Miracles by a Metonymy which is 1 Cor. 2. 4. and elsewhere And to be justified here is to be approved as Mat. 11. 19. so he is said to be justified who in a contention is a Conquerour because his cause is approved Deut. 25. 1. add Psal. 21. 6. I imagine Grotius means Psal. 51. 4. Seen of Angels to wit wiâ—h greatest admiration Angels leâ—rned this secret by mortal men Ephes. 3. 10. 1 Pet. 1. 12. To see with the Hebrews is translated to all manner of knowing Was preached to the Gentiles that truth was not only declared to the Jews but also to the Gentiles who were most estranged from God Eph. 2. 12. Col. 1. 21. believed in the World that is in a great part of the world Rom. 1. 8. Col. 1. 6. received up in Glory it was very gloriously exalted to wit because it brought much more holiness than any Doctrines formerly To be taken up is to be lifted up on high and answers to the Hebrew Verbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in glory gloriously Phil. 4. 19. Col. 3. 4. See alâ—â—o 2 Cor. 3. 8. so they glorified the word of the Lord Acts 13. 48. 2. Others thus God the Father was manifested that is his Will made known in the flesh that is with or by the infirmity of Christ and his Apostles justified in Spirit taken or acknowledged for true by Divine vertue which shined in Christ as well as his Apostles or put forth it self powerfully by them was seen of Angels the good will of God towards men was revealed to Angels received up in glory the will of God was by many chearfully received and constantly retained or the holy Religion of Christ was gloriously admitted and received SECT 20. These Exceptions are refelled TO which I Reply 1. That the reading of which instead of God should be followed against all Copies of the Original now extant is unreasonable and not to be yielded to The Syriak Arabian and Latin are not to be put in the ballance with the Greek Copies The Latin translation is found and confessed even by Romanists to be so faulty as that it is not of itself to be rested on much less are Ambrose and Hin 〈…〉 arus who were mis-led by it That Nestoriaâ—s should foyst in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is not likely sith it is against their opinion and was used by Chrysostom before Nestorius and by Cyril against the Nestorians as Dr. Pearson shews in his Exposition of the Creed Artic. 2. page 142. of the second Edition 2. By God cannot be meant either God the Father or his Will or the Gospel or the truth of it 1. Because the words cannot be expounded so in either of the senses given Neither is God the Father any where said to be manifested in the flesh justified in the Spirit received up in Glory Nor doth God manifested in the flesh signifie God or his Will or Gospel or truth manifested in infirmity or Christ and his Apostles in their infirmity nor justified in or by the Spirit approved by Miracles nor seen of Angels learned by them from mortal men nor received up in Glory admitted or received in mens minds None of all the Texts alledged countenance these Expositions Though flesh sometimes signifies mortal weak man it being a word of very various acceptions and the Gospel is said to be manifested as Col. 1. 26. and 2 Cor. 2. 14. and Gal. 4. 13. St. Paul saith he preached the Gospel at first to the Galatians through the infirmity of the flesh yet no where is the Gospel said to be manifested in the flesh or flesh put simply for infirmity That 1 Joh. 4. 2. that Jesus Christ is come in the flesh is against his sense of preaching the Gospel in infirmity it plainly noting his coming into the world in a humane nature in the sense in which he said John 1. 14. The Word was made flesh and dwelt among us Though I deny not that words of sense do often note other knowledge than by sense yet these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are scarce ever found to be applied to any thing but that which is descernable by sight However if they were yet the sense imagined hath no colour sith it is not said seen of Angels by the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not receiving by men that glorifie it but the glory of the person or thing manifested Phil. 4. 19. Col. 3. 4. are not meant of such glory or alacrity or rejoycing as is made the meaning of Glory 1 Tim. 3. 16. Nor do we find in the Greek Bibles such language as answers to the pretended Exposition of it in that place And for receiving the Gospel the usual word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes. 1. 6. and 2. 14. Acts 2. 41. not the word there used 2. According to that Exposition it would be an inâ—pt tautology to say he was believed on in the world and received up in glory if meant of receiving in mens hearts For what is it to be believed on but to be received in mens hearts which is not to be conceived of the Apostle in these concise Aphorismes 3. There would be no Mystery much less a great Mystery without contradiction in that which the Apostle saith if the meaning were as it is made sith Gods will was often manifested by mortal men even by all the Prophets who testified before-hand the sufferings of Christ and the glory that should follow 1 Pet. 1. 11. and approved by Miracles done by Moses Elias Elisha known by Angels who brought Messages to Daniel and others preached to the Gentiles by Jonah at Niniveh believed in the world by the Ninivites received with alacrity as by David and others 3. The words in the plain obvious sense are truely and rightly expounded of Jesus
not to retain it but as the emptying verse 7. shews tending to a dereliction of it for a time in obedience to his Father whom he would glorifie on earth by finishing the work he gave him to do though by abasing himself as he saith in his prayer to his Father John 17. 4. where he relates the event of his errand and business for which he came into the world and for which he took on him the form of a Servant which â—eason evacuates that sense which is given by Grotius Heinsius and if there be any other that imagine the sense to be according to a speech of John Baptist in the Syriak Liturgy that he would not assumere rapinam that is do such an injurious thing as to pretend to have greater authority than Christ that Christ did not think it a wrong to his Father that he was equal to him or had power of Miracles and was beheld as God as Grotius his phrase is For his act did suppose his â—ight but expresseth his intent notwithstanding his right and this antecedent to his emptying himself taking the form of a Servant being made in the likeness of men and â—ending thereto removendo prohibens by removing that which might hinder his emptying himself not disclaiming his right but relinquishing his possession of what he had not doing as Robbers or others who hold what they have gotten by violence as long as they have any power to keep it but freely and voluntarily in dutiful subjection to his Father yielding it up to his hands from whom he received it in order to the accomplishment of his Will as it is expressed Heb. 10. 9. And this also helps to shew that Piscator and those who follow him do mistake in the notion of this phrase as if it were as if the Apostle had said he did not as men that have gotten a spoil by victory triumphantly make shew of it but did rather conceal or hide it at least for the greatest part of his life forbidding the divulging his Miracles and that confession which Peter made Mat. 16. 20. and the Vision in the Mount at his transfiguration Mat. 17. 9. For then his not thinking it a spoil should be after his emptying which was when he took the form of a Servant being made in the likeness of men whereas it was before and in his not thinking should be no act of obedience whereby he took the form of a Servant nor can be rightly made as tending to the act of emptying himself which was not in the opinion of others but in his own diminution nor did he conceal or hide himself but both by Miracles and expresse speeches shew himself to be the Son of God John 1. 14. and 2. 11. and 10. 30 32 36 c. although for some time he inhibited his Disciples to divulge some peculiar Revelations that no impediment might be to the great design of his suffering and rising from the dead which he should accomplish at Jerusalem according to Moses and Elias their conference with him Luke 9. 31. nor could these inhibitions to some persons be indeed his emptying himself or making himself of no reputation or not thinking it robbery or spoil gotten by conquest that he was as God by not triumphantly boasting of it but concealing it For in the event notwithstanding those prohibitions his glory was so known that immediately his fame spread abroad throughout all the Region round about Galilee Mark 1. 28. and he who was forbidden to speak of his curing him yet went out and began to publish it much and to blaze abroad the matter insomuch that Jesus could no more openly enter into the City but was without in desart places and they came to him from every quarter Mark 1. 45. Wherefore I conceive that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes a denial of an act elicite of the mind and affections in esteeming valuing affecting or making account of his being as God as men do of a prey gotten by violence which they do so affect or rejoyce in it that they cannot part with it 2. Of an act imperate of the members in retaining it by claiming or asserting of it and contending to keep it as a thing which they will not yield up but by force and the sense is Christ being in the form of God that is the glory of his Father as associate with him in his Empire did not esteem or hold that his being as God as if it had been a prey gotten by violence which he would not relinquish without force But c. Which importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is agreable to the use of it in this Epistle Philip. 2. 3. and 3. 7. 8. where his accounting all things as loss and dung notes his esteem and dereliction of them as such and the like use is elsewhere 1 Thes. 5. 13. 2 Thes. 3. 15. 1 Tim. 1. 12. and 6. 1. Heb. 10. 29. and 11. 26. James 2. 1. besides what occurs in other Authours And hereunto I may accommodate some of the words which Dr. Merick Casaubon cites in his Diatriba de usu verborum p. 52. out of Cornelius a lapide the Jesuite As Chrysostom and Vatablus observe rapere to catch or take by violence signifies by a Metalepsis studiously and contentiously to retain something as if it were snatcht or caught by violence 〈◊〉 rapine as if he said Christ did not catch nor ambitiously sought as Lucifer Isa. 14. 13. the equality of God not as Robbers are wont while they being guilty of their evil doing fear least they should lose it studiously keâ—p and ambitiously defend the thing caught by them but rather of his own accord as a lawful Lord deposed it or let it go and emptied himself For the adversative particle but which follows when he saith but he emptied himself requires this Otherwise it will not be so much an adversative as an explicative and will be taken improperly sed pro veruntamen but for nevertheless which leads us to the consideration of verse 7. 7. Where I take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as an adversative rightly rendered but not yet or nevertheless to which answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek and it notes something contrary to what it is said he did not verse 6. which being the holding of his being as God that which he did is to be conceived contrary to it expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Translators render made himself of no reputation and that is by many conceived to have been by concealing or hiding from men his being as God But this as I shewed before is not right sith Christ did manifest his glory so as that they beheld his glory as of the only begotten Son of God full of grace and truth John 1. 14. and by his words and works did indeed what did and might make him of great reputation so that he was a Prophet mighty in deed and word before God and all the people
of death And so among the Civilians haeres Heir signifies dominus Lord Justinian Instit. l. 2. tit 19. de haeâ—â—d qualit diffe § ult And thus may it fitly be a title of Christ inâ—arnate in respect of his power over his Church the key of the house of David is laid upon him But it is possible it may peculiarly refer to his Resurrection in which he was the first-born from the dead verse 18. the first which from the grave was raised and exalted to Heaven and being so risen all Power was given unto him in Heaven and in Earth 3. That Thrones and Dominions Principalities and Powers thâ—ngs Visible and Invisible in Heaven and Earth all things may be meant of Jews and Gentiles These several titles here rehearsed saith Dr. Hammond Annot. on Col. 1. 16. may possibly be no more but the expressions of several degrees of dignity among men So Thrones may denote Kings or Monarchs and Princes Dominions or Lordships may be the Reguli the honours whether of Dukes or Earls next under Princes Principalities the praefects of Provinces and Cities and Powers inferiour Magistrates and if so then may they be here set down to denote all sorts and conditions of men in the Gentile world by the chief dignities among them here on Earth And Annot. on Col. 1. 20. And in the like phrase verse 16. All things that are in the Heavens and on the Earth shall signifie no more than what is in other places expressed by the world as 2 Cor. 5. 19. The creation the whole creation or all creatures the whole world of creation or the whole world without restriction which signifie all the Gentile world in opposition to the Jewish enclosure not all the creatures absolutely but all men of all Nations 4. That verse 16. is to be understood of the new Creation mentioned 2 Cor. 5. 17. Ephes. 2. 10 13. and 3. 9. and 4. 24. Jam. 1. 18. The things which go before saith Grotius Annot. ad Col. 1. 16. shew these things meant of Christ which is the name of a man more rightly is were created here interpreted were ordained goâ— a certain new state Angels to Men Men among themselves were reconciled under Christ Others that Angels were reformed as being brought to a new state of acknowledging the Lord Jesus Christ as their Lord and acting at his beck as being Gods instrument for the bringing of that reformation to pass and therefore it is said they were all created in him and by him as the mediate cause 5. That Christ is said to be before all things is meant of the new Creation and that in respect of Dignity not of Time 6. That in him all the new Creation consists or are reformed SECT 10. The proof of Christs God-head from Col. 1. 12 13 14 15 16 17. is vindicated from exceptions 1. I Reply It is true that in respect of other resemblances than of his Father's person according to his Dâ—vine Nature Christ might be termed the Image of the invisible God yet in this place he is not said to be the Image of the Invisible God in respect of his Office as declaring his Counsel or representing his Power and holy Qualities by his Conversation and Works but as Adam's Son is said to be begotten in his own likeness after his image Gen. 5. 3. may be proved by these Reasons 1. Because his being the Image of God is anâ—ecedent to the Creation verse 16. therefore he was the Image of the invisible God before it and consequently in respect of his Divine Nature 2. What Christ was to his Church is expressed after ver 18 19 20. therefore v. 15. 16 17. what he was and did in respect of his Divine Nature it being not to be conceived that he would repeat that ver 18 19 20. which he had said before ver 15 16 17. 3. An Embassadour though he represents his Princes Counsels yet is not said to be his Image an Image being a resemblance of a Person not of his Counsels 4. It is not said that Christ was the Image of the invisible God to us but is the Image of the invisible God absolutely and simply even then when he was not on earth to declare Gods will and therefore shews what he is in himself throughout all Generations Noâ— is it of any force which is urged that because he is said to be the Image of the invisible God therefore he must be a visible Image Foâ— man that was made after the Image of the invisible God and is renewed after his Image as Ephes. 4. 24. Col. 3 10. is not after Gods Image in respect of any visible Resemblance but in respect of Wisdom Holiness and Righteousness of Truth which are invisible qualities 2. If the reading which Isidor Pelusiota insists on Epist. l. 3 Epist. 31. be right that it should be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first bringer forth of every creature not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first-born of every creature which may seem probable because it is said verse 16. For by him were all things created and so it should note not passively his birth but actively his causality in which he is said to be the beginning of the Creation of God Rev. 3. 14. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principâ—um or the beginning notes not termination of time or initiation but signifies â—fficiency as when we say from the Latins the principle of a thing as Col. 1. 18. the word is used of which more may be seen in Sixtinâ—s Amama Antibarb Biblic l. 3. the answer were easie that though he be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet he is not in the rank of creatures which the Arians did object from this place But however Erasmus like it yet Beza rejects it for reasons set down by him Annot. ad Col. 1. 15. which though they be not all allowed by Heinsius Exercit. sacr l. 12. c. 1. yet the reading not agreeing with most Copies nor necessary that answer is not to be insisted on That other sense which Beza and others embrace he is said to be the first-born of every creature that is he that was born before any creature conceiving in answer to the Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be as well applied to the Fathers generation as the Mothers bearing and so it be all one as the begotten before all thâ— creatures would pass for current if there were an example of so using the word as including the preposition governing the Genitive Case and referring to the Fathers act of generation In which methinks there should not be much difficulty sith James 1. 18. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render hath begotten and is the act of the Father of lights verse 17. and so notes the Fathers act of generation usually and most properly signifies the act of the Mother bringing forth who is said therefore to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 2. 5. when she is great with Child
and is used James 1. 15. as of the same sense with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringeth forth and so rendered And when Christ is said Col. 1. 18. to be the first-born from the dead or Revel 1. 5. the first-begotten of or from the dead the act of the Father in raising him from the dead is implied to which his resurrection is ascribed Acts 2. 30 32. and 3. 15. and 4. 10. and 5. 30. and 10. 40. Rom. 6. 4. 1 Cor. 6. 14. Ephes. 1. 20. Gal. 1. 1. and herein St. Paul doth in some sort place his â—egetting of Christ when he said Acts. 13. 32 33. God hath fulfilled the Promise made unto the Fathers unto us their Children in that he hath raised up Jesus again as it is also written in the second Psalm Thou arâ— my Son this day have I begotten thee And although the preposition from be in those places because of the change or translation from the dead yet the term first noting priority must needs include also the preposition before as it doth manifestly John 1. 15. so that it is easie to conceive this to be the meaning he was the first begotten before all the creation or every creature and therefore the Image of the invisible God and he by whom and for whom all things were created which cannot be meant of his rising from the dead sith that is mentioned ver 18. and this title is put before his creating of all things ver 16. and as the reason of it But must be meant of his generation before all times out of the substance of the Father by which eternity is given to him the precedency in being before all the creation being in Scripture language all one with Eternity And so Christ will not be put in the rank of creatures made out of nothing but the word is to be taken negatively as the word first applied to God Revel 1. 11. which is expounded Isa. 44. 6. I am the first and I am the last and besides me there is no God or Isa. 43. 10. Before me there was no God formed neither shall there be after me And when the Law appointed the first-born male to be Gods Exod. 13. 2. Numb 8. 16. by the first-born was understood that which opened the womb though no other were born after as the Mother of Christ understood the Law Luke 2. 22 23. who is called her first-born notwithstanding she had-no other Mat. 1. 25. But if this exposition of the Title the first born of every Creature be not received but that it note only Christs dominion or inheritance of every creature yet will this sense prove his Generation before all Creatures and his being exempt from the rank of creatures sith the reason of his being the first-born of every creature and so Lord or Heir of them is ver 16. Because by him and for him they were all created which must needs prove that he is not one of the creatures sith he created all things therefore not himself created and he must needs have a being before every creature by whom all were created and confequently was begotten before all time Nor can this title be applied to Christ as man or incarnate as if it noted that he was first in the new Creation or in respect of his power over his Church For John Baptist Luke 1. 15. was before him in the New creation in time and it is noâ— said he was designed or appointed to be the first-born of every creature but that he is the first-born not made the first-born of them but he by whom all were created nor can the Church peculiarly be meant by every creature or the new Creation sith it is not said of the Creation or of the new Creation but of every Creature even those that are invisible as verse 16. shews And therefore he cannot be said to be the first-born of every creature as the first-born of man is because the Angels are some of the creatures verse 16. but not of the same kind with man 3. That by Thrones and Dominions and Principalities and Powers verse 16. are not meant several degrees of dignity among men and no more may appear not only as Dr. Hammond saith because they may also signifie the several degrees of Angels and because there follows mention of visible and invisible and the Angels may most probably be contained by the latter of them as this lower world of men by the former and because it is the creation that is here referred tâ— and the creating of Angels as well as men c. belongs truely to Christ as God therefore it will be most reasonable in this place to interpret it in the greater extent to comprehend Angels and Men too the highest and most eminent of both sorts But also because it is necessary for these Reasons 1. Because these terms do elsewhere signifie in the same Apostles writings invisible beings powers of the world to come Ephes. 1. 21. Principalâ—ties and Powers in Heavenly places Ephes. 3. 10. Spiritual beings in High or Heavenly places opposed to flesh and blood Ephes. 6. 12. Angels Principalities and Powers are reckoned among the most potent beings of most force to separate us from the love of God Rom. 8. 38. Angels and Authorities and Powers are said to be subject to Christ now on the right-hand of God 1 Pet. 3. 22. Nor can the spoiling of Principalities and Powers be understood otherwise than as Dr. Hammond's own Paraphrase of Col. 2. 15. explains it of devesting the evil Spirits of their power Grotius Annot. ad Eph. 1. 21. Intelligunt quidam de imperiis terrenis Sed locus Col. 1. 16. quod in his infra est 3. 10. evincit agi hic de eximiis Angelorum clasibus Similis ordinum distinctio etiam in Satanae Regnâ— infra 6. 12. 1 Cor. 15. 24. Rom. 8. 38. 2. If by them Angels were not meant there should be no invisible beings said to be created Col. 1. 16. whereas the distributive particle whether is put next after invisible to shew the Thrones Dominions Principalities Powers to be invisible beings 3. Several degrees of Dignity and Rule among men neither in this Epistle nor elsewhere are said to be things in Heaven or Invisible 4. Angels may be said to be reconciled Col. 1. 20. and gathered together into one with the Church Ephes. 1. 10. Christs blood reconciling the Gentiles to God by expiating their Idolatry and so reducing them to God and thereby to the good Angels who rejoyce at their conversion Luke 15. 7 10 observe their order in their Church meetings 1 Cor. 11. 10. are their Angels Mat. 18. 10. But it could not be said in S. Paul's time when he wrote to the Colossians that the Rulers on Earth were created by and for Christ that is reformed and made new creatures in Christ they were not brought to the obedience of the Gospel by Christ but were enemies to it Acts 4. 27. 1 Cor. 1. 26. James 2.