our Nature had been an Eclipse of his Divine Glory Power and Greatness in laying it aside as it were to suffer in his humane Nature for our sakes that now the Father would so translate his humane Nature from that mean Estate and Condition to one more glorious that might better sute with his infinite Perfection and correspond with it But Secondly This Text most properly as it seems to me ought to be understood not of a Deprivation of Glory of the Divine Nature but only of the Exaltation of the humane Nature of Christ as if Christ should have said And now O Father glorify thou me in my humane Nature or glorify my humane Nature in taking of it into that Glory which my Divine Nature had with thee before the World was This I humbly conceive is meant by the words of our blessed Lord but take it in either sense it agrees with the Deity of Jesus Christ Secondly I come more particularly to answer the said Objections 1st Though as it is objected it may be concluded from the Words that because Christ begs this Glory of the Father therefore he had it not in actual Possession before Yet this is only respecting his humane Nature which opposes not the Truth of his Deity for though he was not yet supplied by it or glorified John 7.39 Yet he then had the Divine Nature and was in Union with it 2dly For any to say that that Glory which Christ had before the World was is only meant of God's Decree is an imposing on the Text that which it cannot bear for it doth not run parallel with 2 Tim. 1.9 because it is one thing to say that we are saved and called according to his own Purpose and Grace which was given us in Christ before the World began and another thing to have Glory before the World began the one plainly shews that we were not actually called nor saved before the World was but were then in the purpose of God only and the other is positively spoken of the Glory that Christ had in actual Possession as the sense of the words import And I hope these are sufficient Answers to clear the Text of these Objections Objection to Coloss 1.16 For 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 First They say that this Scripture speaketh of Christ as a second or middle cause that God created all things by Jesus Christ Eph. 3.9 Answer First I do acknowledg that Jesus Christ is two ways to be considered 1st Essentially as he is God and so all things are of him and from him and created by him indifferently with other Divine Persons 2dly Personally as he is the second Person in the Godhead and so is he also in the Works of Creation for all things are of the Father by the Son through the Spirit 1 Cor. 8.6 John 1.3 Gen. 1.2 Psal 104.30 Eph. 2.18 For as the Father is of himself a Divine Subsistent so he worketh from himself and as the Son is of the Father so he worketh from the Father and as the Holy Spirit is of the Father and the Son so he worketh from them both yet neither of them exist or work before each other in time but do naturally and necessarily work together for when we say the Son is the second Person in the Deity we grant the Father to be the first neither in time nor Excellency of Nature to the other Divine Persons but in respect to Preheminence according to his peculiar manner of Subsistence and incommunicable Property So also the Divine Persons have their Order or Preheminence of working according to their Order or Preheminence of Subsistence and incommunicable Property in the Divine Essence Secondly They say that all things in the Heavens and on the Earth are not used for all things simply and absolutely appeareth because the Apostle saith By him God hath reconciled all things in Heaven and on Earth and also in the words themselves it is not said the Heavens and the Earth were created by Christ but all things that are in the Heavens and on the Earth And the Sum of what they understand by the Text is that after God had raised Christ from the dead and had given Glory to him all the things both in the Heavens and on the Earth were by him reformed and reduced to another State and Condition in that he became the head of Angels and Men who before acknowledged God only for their Lord. Secondly To this I answer 1st That if we can reconcile the word Create in ver 16. so as that naturally its Signification doth import but one and the same thing with the word Reconcile in ver 20. then indeed there is some reason to acquiesce with them in their sense But as the words have different Significations so they signify to us different things 2dly Though reconciling all things to God by Jesus Christ whether in Heaven or in Earth must be understood in a limited sense yet there is not the same nor so good reason for all things that were created by Jesus Christ to be so considered For those all things that were reconciled were all things that were reconcileable by the Blood of the Cross whether in Heaven or in Earth and not all things absolutely in Heaven and in Earth for the evil Angels are not reconcilable but in ver 16. the case is much different and is to be understood simply and absolutely that by Jesus Christ all things were created for the words are positive By him were all things created that are in Heaven and that are in Earth and because we should not misapprehend the Apostle's meaning he explains himself more fully to us that they were all things both visible and invisible whether they be Thrones or Dominions or Principalities or Powers And surely this cannot be meant of a Reformation or Renovation of all things in Heaven and Earth because the good Angels never wanted such Reformation neither were all Thrones or Dominions or Principalities or Powers either of evil Angels that are invisible or of wicked Men on Earth then renewed or so reduced by Reformation as that Christ became their Head and was so acknowledged by them For though Christ became the Head of his own Church yet the World did not know him in such a manner as to own him for their Soveraign Lord and to yield true and sincere Obedience to his Laws for under the Conduct of Satan the Dragon Heathen Empire made head against Christ and all that professed his Holy Name And tho something may be said that in the Reign of Constantine the Great there was a mighty Reformation made in the Empire of the World yet this cannot answer the Import of the words For by him were all things already created they were not to make in future times but they were already done
Angels but He took on Him the Seed of Abraham This is meant of his Incarnation as the 14th Verse which relates to this more fully shews and then if His assuming our Nature is put in opposition to his taking on Him the Nature of Angels it is a clear Demonstration that he preexisted his Incarnation in some other Nature than either of these And to imagine that the Holy Apostle who wrote by the Holy Ghost should affirm that the Son of God did not assume the Nature of Angels if he had before existed in it would be an Imputation of Absurdity to him yea to the Holy Ghost which is Blasphemy From all which it is apparent that Christ did not preexist his Incarnation in the Nature of Angels but as it must follow in the Divine Nature of God Secondly I come to prove the Deity of the Son of God by his Eternity First Scripture is John 1.1 In the Beginning was the Word First this Text is not to be understood of the preaching of the Gospel by Jesus Christ or John the Baptist for this was not a Mystery fit to be set as a frontice-piece to John's Book nor is there any such Intimation in the Words and therefore it preceded that beginning Secondly He speaks of that Beginning in which all Things were created ver 3. which shews that he did not only precede the preaching of the Gospel but the beginning of the Creation and therefore he was from all Eternity Second Scripture is Isa 9.6 Vnto us a Child is born unto us a Son is given and his Name shall be called Everlasting Father or Father of Eternity as is confessed by our Adversaries See Biddle's Confess Article 3. If we read ver 7. and compare it with Luke 1.31 32 33. we may see that this Text is applied to our Lord Jesus Christ and if he be the Author of Eternity he must Himself be Eternal Third Scripture is Col. 1.17 And he is before all things And so as that in ver 16. All things were created by Him in Heaven and Earth visible and invisible which could not be said of Christ unless he were the Eternal God existing from all Eternity Fourth Scripture is Rev. 1.17 18. Fear not I am the first and the last I am He that liveth and was dead and behold I am alive for evermore This Scripture cannot be applied unto any other but Jesus Christ who was dead and is alive again for though it was the Angel that spake yet it was as representing the Person of Jesus Christ and therefore whatsoever he saith in his own Person must be applied to him and this is manifested in ver 8. I am Alpha and Omega the Beginning and the Ending saith the Lord which is and which was and which is to come the Almighty And in ch 2.8 where the Angel speaks the same words but not in the same Person he did before saying And unto the Angel of the Church in Smyrna write These Things saith the First and the Last which was dead and is alive again Yea and in all the Epistles to the Seven Churches of Asia he doth not only dictate them as from another but also the same Description that John gives of the Angel the Angel applies to the Son of God ch 2.18 So that these Words I am the First and the Last do relate unto Jesus Christ and as nothing can be first or preexist the Creation but the Divine Nature So our Lord Jesus Christ as being the first must preexist all things in the Nature of God Fifth Scripture to prove the Eternity of the Son of God is John 17.5 And now O Father glorify Thou me with thy own Self with the Glory which I had with Thee before the World was If the Son were in Glory with the Father before the World was he was then existing before Time and therefore from all Eternity Coessential with the Father Fifthly The Divinity of our Lord Jesus Christ is proved by his Works First from John 2.19 21. Destroy this Temple and in three days I will raise it up But he spake of the Temple of his Body We read of many mighty Works that were wrought by the Holy Apostles but not in their own Names or by their own Power saith Peter Acts 3.12 Why look you so earnestly on us as though by our own Power or Holiness we had made this Man to walk And Moses for saying Must we fetch Water out of this Rock was shut out of the Land of Canaan Num. 20.12 19. For though God had given such power to Men yet he expected the Glory should be given to him alone as the Apostles did to Jesus Christ ver 16. And surely if our Lord Jesus had not been God equal with the Father in Nature he had offended in assuming that Power to Himself which is to be ascribed to none but God Who is said to have raised him the third Day Acts 10.40 So that the same Power which is ascribed to God the same doth our Lord Jesus assume unto himself and this demonstrates him to be of the same Nature Second Scripture is John 1.3 All things were made by Him and without Him was not any thing made that was made And therefore the Word or Son of God ver 14 18. is the Eternal God and Creator of all Things Third Scripture is Col. 1.16 17. For 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 It is not neither could it be said that all things were renewed by the Son of God for the good Angels had no need of it and the Devils were not neither were Men save only a select Number in part but not wholly renewed for this cannot be until our Bodies are raised up from the Grave and reunited unto our Souls Nay the whole Creation was never yet renewed but is groaning under the bondage of Corruption and waiting to be delivered into the glorious Liberty of the Sons of God Rom. 8.19 c. And therefore this Scripture as it must of necessity be taken in its literal Sense so fully asserts the eternal Power and Godhead of our Lord Jesus Christ that I know not how its Authority can be evaded for if all things were created and are upheld by him and that because as the Apostle gives the reason that he was before all things then he must be the eternal God Co-creator with the Father Fourth Scripture is Heb. 1.10 And thou Lord in the Beginning hast laid the Foundation of the Earth and the Heavens were the Works of thy Hands The word And connexes this Verse with the preceding Words and makes it relate to ver 8. as if we should read it thus But unto the Son he saith Thy Throne O God is for ever and ever And to the
before So that I see not the least grounds wherefore they should impose such an unnatural sense upon the words but that they must of necessity be understood of the Creation of all things in Heaven and Earth by Jesus Christ And though they make this Exception that it is not said the Heavens and the Earth were created by him but only the things contained in them yet this omission cannot be an Exclusion of them nor hinder what is asserted in the Text but that it remains a sufficient proof of the Deity of Jesus Christ Objection to Heb. 1.10 This Author to the Hebrews doth not refer the Creation of Heaven and Earth unto Christ but only the abolishing of them Answer First I do affirm that the Creation of Heaven and Earth must of necessity be applied to Jesus Christ because the word and in the beginning of the Verse is a conjunctive word that joins this Verse to the Words going before which relate to the Son of God so that as in ver 8. we read But unto the Son he saith Thy Throne O God is for ever and ever So also by virtue of the Conjunction with ver 10. it is proper to understand the Text as if the Apostle should instead of the word and have said But unto the Son he said Thou Lord in the Beginning hast laid the Foundation of the Earth c. And this Conjunction is put for the same purpose for in Psal 102.25 from whence this Text is taken there is none of it Secondly There can be no reason assigned wherefore the abolishing of the Heavens should only be referred to Christ when it is not by virtue of a Conjunction immediately annexed but of one annexed to the Creation of them which doth preceed and therefore that of the Creation is primarily to be referred to the Son of God Objection to those Scriptures wherein the Deity of Christ is proved from that Divine Worship and Adoration which is given to him Forasmuch as all the places that testify concerning Christ's divine Honour do also testify that this Divine Honour was given to him at a certain Time and for a certain Cause it is plain that the Divine Nature of Christ cannot thence be collected And whereas it is said Isa 42.8 I will not give my Glory to another it is meant as is presently added nor my Praise to graven Images God speaketh of them who have no Communion with him and to whom if any Glory and Honour be ascribed it redounded not to him But he saith not that he will not communicate his Glory with such a one as Christ which is dependent of him and subordinate to him for by this means no Diminution of his Glory is made since the whole is referred to him Answer First Though some places that testify concerning Christ's Honour do also testify that this Honour was given to him as at the time of his Exaltation and because he had a Name given him above every name Phil. 2.9 10. Yet the Divine Nature of Christ may be collected from his Divine Honour and Worship given to him For the time and cause of the Exaltation and Honour of Christ's humane Nature by Donation doth not hinder the truth of his Divine Essence from the Divine Honour ascribed to him because such Honour and Worship is not nor cannot be simply conferred on Christ as Man but by virtue of his Divine Person and this appears from what is already proved that God only is to be worshipped with Divine Worship even Him only who is God by Nature Secondly To Isa 42.8 they say That God's not giving his Gloty to another is an exclusion of Graven Images but they will not allow it as a total Exclusion of all others Answer It 's true that Graven Images are excluded and so also are all others whatsoever that are created Beings for the words themselves import that besides Graven Images he will not give his Glory to another viz. Nature nor Person So that even the Son himself if he had not an uncreated Existence subsisting in the Nature of God he would be excluded from Divine Glory and therefore the Divine Glory ascribed to him proves him to be a Divine Person As to the rest of those Scriptures that I have cited to prove the Deity of Jesus Christ by the Divine Honour and Adoration given to him I have not met with any that have assailed them and therefore I hope that no material Objection can be made against them CHAP. II. Wherein is answered some Objections that are inferred by our Adversaries from divers Texts of Scripture against the Deity of Jesus Christ OBjection from Mark 13.32 But of that Day and that Hour knoweth no Man no not the Angels which are in Heaven neither the Son but the Father From this Scripture some do conclude that Christ is not God because he knew not all things Answer The Humanity of Christ might not know all things until they were revealed by his Divine Person as it did not know of that Day nor Hour for the Divine Person had not yet revealed it and though the Humanity of Christ which is not the Divine Person of the Son but is only a part of Christ's Person is here called the Son yet this impedes not the Text of this Exposition for the Humanity of Christ is sometimes put for his Divine Nature John 13.13 Objection from Acts 2.36 Therefore let all the House of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ From whence is formed this Syllogism He that was made Lord by another he if he be a God was also made a God by another But Jesus of whom it is certain that he is a God was made Lord by God Therefore he was also made a God by him Answer This Syllogism may be confessed as it is reconcileable to the Human Nature of Christ for as he was Man he had a Name given him above every Name and a Lordship or Kingdom and Authority to execute Judgment and was called Lord Phil. 2.8 9. Isa 53.12 Joh. 17.27 29. And so also as he did officially minister the Power of God and was one to whom the Word of the Lord came he may be called God Joh. 10.35 36. Heb. 1.1 and in this Sense he may be said to be made a God by the Father but as this is not the proper or supream Godhead and Lordship of Christ because it is not natural nor essential so doth it not oppose his natural essential and supream Godhead and Lordship as he was God from all Eternity Objection from Colossians 1.15 where Christ is said to be the First-born of every Creature The First-born must always be contained in the number of them of whom except the Parents it is said to be the First-born and consequently Christ must be comprehended in the Number of Creatures whose First-born he is said to be Answer Christ's being the First-born of every Creature neither includes him
hid from Ages and Generations unto his Saints and left them upon Sacred Record for future Ages By which means we come to the knowledg not only of the Grace Office and Operations of the Father Son and Holy Spirit but of the great Mystery of these Three for ever blessed holy and divine Persons subsisting in the Unity of the Godhead from all Eternity But no sooner did the Glory of the Holy Trinity begin to shine in the Ministration of the Gospel of Jesus Christ But Satan the Prince of Darkness lest Men should imbrace the Truth and so his Kingdom should fall did what he could to hinder the Progress of the Gospel in its primitive Purity and in Enmity to the weal of Mankind suggested many pernicious Errours into their Minds as we may find in the Writings of the Apostles of our Blessed Lord which I forbear here to mention And throughout every successive Age he hath not wanted some Instruments to disturb the Peace of the Church with false and erronious Doctrines thereby to weaken the true Interest of Jesus Christ as well as to ruin the Souls of Men. And among others that have been broached in the World this is one viz. That the Son of God and the Holy Spirit are not one infinite and eternal God Coessential with the Father but are so much inferiour in Nature to him as to be but Creatures only But to speak more particularly Some affirm that Jesus Christ is only humane or nothing but Man And though the Racovian Catechism doth acknowledg he is more than a meer Man yet they do not allow Christ to have a divine Nature as we may see in Pag. 27 28. of that Catechism Where by way of Question they say Is the Lord Jesus then a meer Man The Answer is by no means For he was conceived of the Holy Spirit and born of the Virgin Mary and therefore is from his very Conception and Birth the Son of God as we read Luke 1.30 and the Answer is closed with these Words That the Lord Jesus ought by no means to be reputed a meer Man Yet the next Question being put Hath he not also a Divine Nature The Answer is At no Hand for that is repugnant not only to sound Reason but also to the Holy Scriptures Now if they will not allow Jesus Christ to have a Divine Nature and yet do say he is more than a meer Man what can he then be unless we suppose either as Biddle saith Article 6. of his Confession of Faith that the Holy Spirit is an Angel and so by Conception he may be said to participate of their Nature or else that His visible and external Exercise of the Power of God is his Divine Nature From the first Socinus whom Biddle reproveth for it and Crellius do dissent for they deny the Spirit to be a Person but the Power and Efficacy of God the Father So that according to their opinion Christ cannot be of the Nature of Angels by conception Nay Biddle himself though he asserts the Holy Ghost to be an Angel and Christ to be conceived by him yet he saith that Christ hath no other than a humane Nature Article the 3d. Secondly If his external and visible Exercise of the Divine Power of God be the external and visible Exercise of his own Nature it is what we are pleading for and if this were but granted the main Controversy would quickly cease for the Power of God as it is in God is his Nature so it must be in Christ But it 's hard to conclude from what these Men do say what Christ and the Holy Spirit are for some are for having Christ nothing but Humane and others that He is more than a Man viz. the Son of God by Conception and yet that he is not God by Nature So likewise Biddle is for having the Holy Ghost to be an Angel others say That he is the Power and Efficacy of God the Father And what they will hammer forth at last or where they will settle who can tell However in this they all agree That neither the Son nor the Holy Ghost are God by Nature or have the supream Divine Nature of God for their own Nature And therefore forasmuch as there hath been great endeavours used to suppress the Doctrine of the Holy Trinunity and to raze out or so besmear the written Word of God that we should not discern the Beauty and Excellency of the Nature of Christ and the Holy Spirit I shall endeavour to demonstrate the Truth of their Deity and in order thereunto First I shall note that on all Hands it is agreed among Christians that the Scriptures do distinguish and make a difference between the Father the Son and the Holy Ghost and that there is but one that is personally called the Father and but one other Chief and only Son of that Father and also a third distinguished from both and called the Holy Ghost besides which there is not another that is so called as may be collected from the following Scriptures Eph. 4.4 5 6. 1 John 4.9 chap. 5.7 2 Pet. 1.16 17. John 6.27 ch 14.26 CHAP. II. Wherein is proved that there is but One God the Creator and Former of all Things TO shew this I shall only give a bare Citation of several Texts of Scripture and not take up our time in that which is so generally believed by all Persons Deut. 6.4 Hear O Israel the Lord our God is one Lord. 1 Sam. 2.2 There is none Holy as the Lord for there is none besides thee c. Isa 46.9 Remember the former Things of old for I am God and there is none else I am God and there is none like me 1 Cor. 4.6 There is none other God but One but to us there is but one God the Father of whom are all things 1 Tim. 2.5 For there is but one God c. Jam. 2.19 Thou believest there is but one God thou dost well Nehem. 9.6 Thou even thou art Lord alone Thou hast made Heaven the Heaven of Heavens with all their Hosts the Earth and all Things that are therein the Sea and all that is therein and thou preservest them all and the Host of Heaven worshippeth thee Psal 86.9 10. All Nations whom thou hast made shall come and worship before thee O Lord and shall glorify thy Name For thou art great and doest wondrous Things thou art God alone Isa 44.6 Thus saith the Lord the King of Israel and his Redeemer the Lord of Hosts I am the first and I am the last and besides me there is no God Ver. 24. I am the Lord that maketh all Things Isa 45.18 For thus saith the Lord that created the Heavens God himself that formed the Earth and made it He hath established it He created it not in vain He formed it to be inhabited I am the Lord and there is none else There are many other Scriptures of like import but these are plain and sufficient
the Lord God is by the Apostles called Jesus Christ Second Scripture is Zech. 12.10 And I will pour upon the House of David and upon the Inhabitants of Jerusalem the Spirit of Grace and of Supplication and they shall look upon me whom they have pierced and they shall mourn for him c. First The Holy Ghost speaketh of Christ in different Persons viz. Me and Him to betoken his different Natures of God and Man who being both may be differently spoken of as a Person relating to either Nature Secondly This is confirmed by John Rev. 1.7 in apylying the same to Christ only And our Lord himself speaks of this great Mourning When they shall see the sign of the Son of Man in Heaven coming with Power and great Glory Mat. 24.30 So then as it is apparent that the Prophet Zechariah's Jehovah or Lord in ver 1. which stretcheth forth the Heavens and layeth the Foundation of the Earth and formeth the Spirit of Man within him is that Me whom they have pierced and Him they shall look upon and mourn for viz. Jesus Christ in the New Testament we must either admit Christ to be of the Divine Essence or else confound the two Testaments Third Scripture is Isa 8.13 Sanctify the Lord of Hosts himself and let him be your Fear and let him be your Dread Ver. 14. And He shall be for a Sanctuary but for a Stone of Stumbling and for a Rock of Offence to both the Houses of Israel for a Gin and for a Snare to the Inhabitants of Jerusalem This Text is applyed to Jesus Christ in 1 Pet. 2.6 Wherefore also it is contained in the Scriptures Behold I lay in Sion a chief Corner-Stone elect precious and he that believeth on him shall not be confounded And this Corner Stone which is Jesus Christ as the preceding Verses shew is a Stone of Stumbling and a Rock of Offence c. ver 8. So that comparing these two Scriptures together they demonstrate Jesus Christ the Metaphorical Stone of Stumbling and Rock of Offence in the New Testament to be the Lord of Hosts Himself in the Old viz. Jehovah for so is the Word Lord in the Hebrew in all the aforesaid places in the Old Testament which is an Essential Name of God Whose Name alone is Jehovah Psal 83.18 And therefore the Son of God is Co-essential with the Father Thirdly I shall prove the Deity of our Lord Jesus Christ by seven particular Scriptures First is Rev. 22.6 And the Lord God of the Holy Prophets sent his Angel to shew unto his Servants the things which must shortly be done Ver. 16. I Jesus have sent mine Angel to testify unto you these things in the Churches With Chap. 1.1 The Revelation of Jesus Christ which God gave unto him to shew unto his Servants things which must shortly come to pass and he sent and signified it by his Angel unto his Servant John God viz. the Father Rev. chap. 4. and chap. 1.5 6 7. with chap. 3.21 gave the Revelation to Jesus Christ and it s said He not the Father sent his Angel to signify it unto his Servant John and this Jesus Christ is the Lord God of the Holy Prophets And therefore he is the true Supream God by Nature The Second Scripture is Acts 20.28 Take heed therefore unto your selves to feed the Church of God which he hath purchased with his own Blood 1st The Blood that purchased or redeemed us is the precious Blood of Jesus Christ 1 Pet. 1.18 19. 2dly If Jesus Christ were but a Man tho only made of a Woman yet being the Seed the Off-spring of the Flesh of David Acts 2.30 Rev. 22.16 the Person of a Man his Blood would be the own proper Blood of that Person and so it could not have such a special Relation unto God but as he was no Person but by the assumption of the Divine Nature so his Blood hath a special Relation tho not natural unto that Nature as it is part of Christ's Person and without which he did not exist Now this Blood which is the Blood of Christ being the own Blood of God shews the assumption of Humanity by his own Nature and the like may be said of the Life which God laid down for us 1 John 3.16 Third Scripture is Phil. 2.5 6 7 8. Let this Mind be in you which was also in Christ Jesus who being in the form of God thought it not robbery to be equal with God But made himself of no Reputation and took upon him the form of a Servant and was made in the likeness of Men. And being found in fashion as a Man he humbled himself and became obedient unto Death even the Death of the Cross First In this Scripture Christ is said to be in the form of God which is not only as Man by Creation who beareth something of his Image in the natural Qualities of the Soul but in equality with God so that in Nature he is not inferior to him and therefore he can be no Creature For there is no Creature that hath its being from God can be equal to God Secondly the Divine Nature of Jesus Christ must be understood by his being in the Form of God because he did pre-exist his Incarnation in that Form his Condescention of mind and his Power in that form to take the form of a Servant went before his actual Condescention in taking our Nature Let this Mind be in you which was also in Christ Jesus Who being in the form of God made Himself of no Reputation Which must be understood of our Lord Jesus Christ's subsisting in his Divine Nature before his Incarnation in the form of God and equal to Him 4th Scripture is John 5.26 For as the Father hath Life in Himself so hath he given to the Son to have Life in Himself First For the Son to have Life in Himself is not to receive it from an higher Nature for then he would have it in another as Fellow-Creature with us whose Nature and Personality have their Life and Being in God But to have Life in Himself is to have it in his own Nature which cannot be if he were only Humane Acts 17.28 Secondly For the Son to have Life in Himself given or communicated to Him by the Father denoteth the great Mystery of his eternal Generation in the Divine Nature for else the manner of Speech would be absurd and contradictory in it self for if it were given Him as a Creature he could not have it in Himself and if he have it in Himself though it be given of the Father he cannot be a Creature for that Nature which hath Life in it self must needs be the Nature of God and this is the Nature of the Son Fifthly John 10.30 I and my Father are One. This Text cannot simply be understood as if Christ and the Father were One only even as we are one in Them for Christ speaking of his Sheep in the 27 28 and 29
Son he saith thou Lord in the beginning hast laid the Foundation of the Earth c. And therefore he cannot be a Creature but the Creator of all things Sixthly The Deity of Jesus Christ is proved by that Divine Worship and Adoration given to him None but God is to be worshipped with Divine Worship But the Son of God is to be worshipped with Divine Worship therefore he is God First to prove the Major in Matth. 4.10 It is written Thou shalt worship the Lord thy God and him only shalt thou serve And Rev. 19.10 ch 20.8 In both which places when John fell down to worship the Holy Angel he was forbidden saying See thou do it not for I am thy fellow-Servant worship God And Gal. 4.8 Howbeit then when ye knew not God ye did Service unto them which by nature are no Gods And Isa 42.8 I am the Lord that is my Name and my Glory will I not give to another c. And chap. 48.11 For my own sake even for my own sake will I do it for how should my Name be polluted and I will not give my Glory unto another Now from these Scriptures there is an Exclusion from Divine Worship of all that are not God by nature and none is to be glorified or worshipped with the same Glory or Worship which belongs to God but Himself only Secondly to prove the Minor That the Son of God is to be worshipped with Divine Worship Matth. 14.33 Then they that were in the Ship came and worshipped him saying Of a truth thou art the Son of God So in ch 2.11 The wise Men worshipped him In chap. 8.2 The Leper worshipped him And in ch 28.17 The Disciples worshipped him and in many other places he was worshipped and he never forbad any And therefore we have good reason to believe that it was due unto him as God For when Cornelius fell down to worship Peter he took him up and said Stand up I my self also am a Man And so also in Rev. 19.10 and ch 20.8 when John fell down to worship the Holy Angel he was forbidden saying See thou do it not for I am thy fellow-Servant and of thy Brethren worship God So likewise if Christ had not been God by nature he would not have suffered his Disciples and others to have worshipped him without rebuke for it But to proceed There are other Scriptures of greater force to prove that the Son of God is to be worshipped with Divine Worship as Heb. 1.6 And again when he bringeth the first-begotten into the World he saith And let all the Angels of God worship him And Rev. 5.8 9. The four Beasts or rather four living Creatures and four and twenty Elders fell down before the Lamb viz. Christ John 1.29 having every one of them Harps and golden Vials full of Odours which are the Prayers of Saints And they sang a new Song saying Thou art worthy to take the Book and to open the Seals thereof For thou wast slain and hast redeemed us to God by thy Blood c. Ver. 13. And every Creature which is in Heaven and on the Earth and under the Earth and such as are in the Sea and all that are in them heard I saying Blessing and Honour and Glory and Power be unto him that sitteth upon the Throne and unto the Lamb for ever and ever Ver. 14. And the four Beasts or living Creatures said Amen even so Amen Ch. 7.9 After this I beheld and lo a great number which no Man could number of all Nations and Kindreds and People and Tongues stood before the Throne and before the Lamb and cryed with a loud Voice saying Salvation to our God which sitteth upon the Throne and unto the Lamb. So that our Lord Jesus Christ is counted worthy of the same Divine Worship by all Creatures in Heaven and Earth as God the Father and hath the same Power as well as Honour and Glory ascribed to him Thus I have proved both the Major and the Minor viz. that none but God is to be worshipped with Divine Worship That the Son of God is to be worshipped with Divine Worship and the Conclusion follows therefore he is God To what I have said by way of positive proof touching the Deity of Christ I shall not further add for there hath been given plentiful and sufficient Evidences from the Word of God that our Lord Jesus Christ has undeniable marks of the Divine Nature upon him so that his Deity cannot be denied without subverting the Holy Scripture which gives him the same Names proves his Eternity renders the same Worship attributes the same Works and asserts him the same as God the Father And if we cannot know him as God by these Marks by what can we know him then And if these be insufficient how shall we know God the Father For if the chiefest Marks of the Divine Nature that are found on our Lord Jesus Christ be no proof of his existing in the same Nature we may then question the Deity of God the Father who is only known and distinguished from all Creatures by these and the like Attributes given to him and Descriptions of him So that I see no way to escape the powerful convincing Testimonies of this Truth if there be but a searching after it unless we deny the Authority of the Holy Scriptures CHAP. V. Wherein is proved the Deity of the Holy Ghost AS the Scriptures have given a clear Testimony to the Deity of our Lord Jesus Christ so also they will afford us sufficient Evidence of the Deity of the Holy Spirit which I intend to demonstrate in this Chapter And First I shall prove that the Holy Spirit is a Divine Person and not a Quality in God First Our Lord Jesus Christ speaks of the Holy Ghost as a Person John 14.16 17. And I will pray the Father and he shall give you another Comforter that he may abide with you for ever Even the Spirit of Truth whom the World cannot receive because it seeth him not neither knoweth him But ye know him for he dwelleth with you and shall be in you Chap. 16.8 And when he is come he will reprove the World of Sin Ver. 13. Howbeit when he the Spirit of Truth is come he will guide you into all Truth for he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things to come In these Scriptures the words He Him and Himself are used to the Holy Spirit and these all do note him to be a Person and not a Quality Secondly He is called the Comforter John 16.7 which is a personal Name Thirdly He is put in the same rank with other Divine Persons as a Person Matth. 28.19 Baptizing them in the Name of the Father and of the Son and of the Holy Ghost 1 John 5.7 For there are Three that bear Record in Heaven The Father the Word and the Holy Ghost and these three are one
new Man which is created and the like and therefore such as force the Text contrary to the genuine sense of it to comply with a Gospel-Reformation do greatly subvert the Word of God nor is there any Agreement in those words to such an Exposition for the World was so far from being reformed by Christ that it knew him not and his own received him not viz. his own Nation was not reformed by him 3dly I shall make some reply to their latter Sense of those words ver 10. The World was made by him which say they is That the World to come which we expect by Christ is by him made as to us that is if I mistake them not it is made by a partial Reformation which if they would but speak out is not made but only making And they say further that this World to come is already present to Christ and the Angels that is as I imagine to be their meaning it is fully come to them by their pre-knowledg and assurance of it having laid its Foundation What else they should intend by these and the like words doth not at present occur to mind But this is presumptuously asserted by them for there is no mention made of the World to come neither is there any thing in the Text that relates to it neither is there any reason wherefore they should go about to prove that because there is mention made of a World to come in Heb. 2.5 therefore this in John 1.10 is of the World to come also Nor do I yet perceive why Heb. 1.6 chap. 10.5 and 8.4 should be understood of the World to come or what ground they have to impose from thence their Sense on John 1.10 For though the Apostle speaks of something which relates to the World to come in Heb. 1. yet he doth not begin with it until ver 8. and therefore as the matter in ver 6. plainly shews the World there is not the World to come but the present World But if it were yet John 1.10 must not be confined to this or any other Text any further than the concurrence of the Texts and Contexts and the Signification of their words will bear But now let us take notice how little difference the Socinians here make between the time past and the time to come The World that was with them was the World to come that was made was yet to make What a monstrous way they have of expounding the Holy Scriptures by all things say they is only meant Gospel-things were made by Christ the rest were made by his Apostles and that not in the beginning as the Text asserts but after even their own prefixt beginning But if this may pass for truth at this rate 't is not to be found in the Holy Scriptures But these Exceptions are groundless and so are of no effect to weaken the proof of the Deity of Jesus Christ from this Scripture Objection to Isa 9.6 Where Christ is called The everlasting Father or Fa-Father of Eternity as it is admitted by the Adversaries who nevertheless say it quite subverteth the Common Doctrine by confounding the first and second Persons of the Trinity He is the Everlasting Father both because he is the Author of eternal Life to them that obey him and liveth for ever to shelter and protect and cherish Christians who are elsewhere called his Seed see Isa 5.3 10. Answer First The words in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Eternity do not so much subvert the Common Doctrine of the Trinity or confound the Persons to understand them of the Divine Nature of our Lord Jesus Christ than of him as only humane For though Christ is said to be the Author of eternal Salvation Heb. 5.9 Yet it cannot be as Man only either in the Ministration of it or being the prime Author For there being a Ministration of Salvation under the Old Testament Christ as Man could not be the prime Author of it but God who elected and fore-ordained Christ and us in him unto Salvation before the Foundation of the World Isa 42.1 Eph. 1.4 1 Pet. 1.20 So then as Christ did not then exist in his humane Nature as Man he could not be the prime Author or Administrator of eternal Salvation And when he was come considered as Man he could only bear a greater Testimony of the purpose and good-Will of God towards us than any of the Prophets did before him But to acknowledg the Son of God to be of the same Divine Nature co-essential with the Father makes the name Father of Eternity to have relation to him not personally but as he is essentially God and his being called by it is an evident Demonstration of his Unity of Essence co-eternally with the Father wherein only he can be the Author of eternal Salvation to us his Spiritual Seed Objection to John 17.5 And now O Father glorify thou me with thy own self with the Glory which I had with thee before the World was Christ doth beg this Glory of the Father which sheweth that neither he was formerly in actual Possession thereof for then he would have been in possession of it still nor had a Divine Nature for that would have supplied him with such Glory as he wanted wherefore the Sense is that Christ beseeches the Father to grant unto him that Glory which he had with him in his Decree before the World was As we are said to be saved according to the Grace which was given us in Christ Jesus before the World began Answer First The better to clear this Text from these Objections I shall expound it 1st If it should be understood that these words denote a Deprivation of Glory yet it must not be absolutely considered for the Divine Nature of Christ ever was is and shall be in it self infinitely Glorious without the least Diminution Alteration or Change But we are to take it with respect to the great Humility and Condescension of his infinite glorious Nature in uniting himself with our Nature It is said Phil. 2.6 7 8. Who being in the Form of God thought it not Robbery to be equal with God but made himself of no Reputation He humbled himself and became obedient unto Death The Divine Nature of Christ consented to the exposing of his humane Nature that was in so great a Conjunction with it to Sufferings as an ordinary Man And if God is said to humble himself to behold the things that are in Heaven and in the Earth Psal 113.5 6. Then surely this must be a far greater piece of Condescension for the Son of God to disrobe himself as it were of that Power and Majesty which he had with the Father in subjecting his humane Nature to suffer the Revilings and Scourgings of wicked Men and to be put to Death by them Now if the Text must be understood of a Deprivation of Christ's former Glory then the meaning of Christ's Prayer is that as his Condescension in taking
Glory of the Lord by whom we are changed into the same Image from Glory to Glory even as by the Spirit of the Lord or the Lord the Spirit Which whither it be meant of our being more and more renewed in the Spirits of our Minds in this World or as I rather take it from the Glory of the Lord which we behold in the Glass of the Gospel to our eternal Glory yet it is by the Lord the Spirit the efficient Cause of this change and therefore it is not the Effect or Grace of the Spirit only but his Person 4ly The Dutch Translators read ver 17. The Lord is the Spirit and not that Spirit and so it does not point to Spirit before-named but is to be understood as the Words lie in themselves and thus it cuts off the Relation and is not governed by what is meant by Spirit going before So that I see no reason wherefore these Objections should weaken the Proof of the Deity of the Holy Spirit from this Scripture Objection to 1 John 5.7 For there are three that bear Record in Heaven the Father the Word and the Holy Ghost and these three are one The Sum of what is objected against this Scripture being laid down and learnedly as well as largely confuted by Mr. Francis Chinell in his Book of the Divine Trinunity I shall make a Recital of his Words so far as it is needful to our purpose from page 251 to Page 256. It is objected by some that the words These three are one 1 John 5.7 are not to be found in some ancient Copies and therefore it will not be safe to build a Point of such Weight and Consequence upon such a weak Foundation Answer It is true that these Words are not to be * Si Syrum ceterosque sequimur vel hiatus admittitur vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae imprimis elegans turbatur Mihi qui talem primò usurparunt in sacris licentiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videntur Heinsius in locum found in the Syriac Edition but they who speak most modestly do acknowledg that the Syriac Edition is not authentick Learned Heinsius is much offended with that Edition as appears by his Annotations upon 1 John 5.7 And if we consult the Scriptures and compare this Text with the following Verses and with some other places of Scripture which are more plain and then add the Testimony and Interpretations of the ancient and reverend Doctors of the Church concerning the Words in question we shall beable to pass a right Judgment upon the point in hand First The Equality of the number of Witnesses sutes very right three Witnesses on Earth and three in Heaven Secondly The opposition between the Quality of the Witnesses on Earth and Witnesses in Heaven and yet their sweet Harmony and Agreement in one Testimony all six bear Witness to one and the same Truth Thirdly The Diversity of the very Nature of those three who bear Witness on Earth and the Unity of their Divine Nature who bear Witness in Heaven is very considerable and it is excellently expressed in the Variation of the Phrase These three are one ver 7. and these three agree in one namely in one Testimony ver 8. Though their Nature be different yet their Testimony is the same But it is objected that the Complutensian Bible saith of the Heavenly Witnesses that these three agree in one ver 7. I humbly offer this Satisfaction to pious and learned Men That we have good reason to believe that there is an imprudent Addition in the Complutensian Bible rather than an Omission of so many ancient and approved Bibles and therefore it is fit that that Addition should be expunged out of that one Copy by the concurrent Testimony of so many Copies Moreover it is clear by the joint Testimony of other Copies that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are omitted in ver 7. and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belong to ver 8. and therefore there is an inexcusable Omission and an imprudent Transposition in that corrupt †Merces satis fallaces vendit officina Chr. Plantini Antverpiae in editione 1584. excusa cum Bib. Ar. Mont. Vulgat Joh. 8.17 18. Edition But then it is further objected that these Words These three are one are wanting in some other Greek Copies For Answer I proceed in my Observations Fourthly If we look upon the Scripture-Account in other places we shall find it exactly agreeable to the Account in this place 1 John 5.7 In John 8. our Saviour pleads that two Witnesses in Law were sufficient for the Proof of any Point John 8.17 and in ver 10. saith he I am one and my Father that sent me is another they are two Witnesses and yet but one God I and my Father are one John 10.30 One in Power and therefore one in Nature He speaks not of the Spirit because Christ was not yet glorified nor was the Spirit yet manifested by that eminent and glorious Mission and Effusion which was to follow after the Ascension of our blessed Lord. But he did foretel that the third Witness was to be sent from the Father by the Son John 15.26 But when the Comforter is come whom I will send unto you from the Father even the Spirits of Truth which proceedeth from the Father He shall testify of me I might add to these Testimonies all other places of Scripture wherein all the three Witnesses are named together and then produce all the places which have been formerly cited in this Book to prove the coessential Trinunity of those Heavenly Witnesses Fifthly The Copulative and in the beginning of the verse 1 John 5.8 doth very fitly connect the whole seventh Verse with the eight as they are printed in our ordinary Translation Sixthly Hierom doth assure us that the Words in question were expunged by the Arians because the few Words do hold forth an undeniable Proof of the Divine and Coessential Trinunity of those Heavenly Witnesses And divers other learned and judicious Men conceive that these Words were blotted out in the time of Constantius and Valens the Emperors who were sworn Enemies of the blessed Trinity and professed Patrons of Arianism Seventhly The Hereticks did blot out those Words ‖ Vide Ambros lib. 3. de spiritu sancto cap. 11. jurati veritatis hostes lucem banc non tulerunt ideoque eraserunt Vide Heinsium in 1 Job 5.7 John 4.24 God is a Spirit as Ambrose assures us and therefore this Practice of repugning such Words in the Scripture as did refute their Errors was too common amongst the Hereticks of old as we might prove by Witnesses enough if that were our Business Eighthly These Words 1 John 5.7 are to be found in Copies of great Antiquity and best Credit * Athanas Tom. 1. Pag. 91 92 93. Ninthly This Text is cited by the ancient Fathers by Athanasius in his Dispute with Arius at the Council of Nice and Arius never denied it for