Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	spirit_n	true_a	2,352	5	4.6188	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62866	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 ...	Tombes, John, 1603?-1676.	1669 (1669)	Wing T1803; ESTC R5748	103,035	238

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 wi●h greatest admiration Angels le●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 al●●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 Nestoria●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 in●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

difference between God and Lord For from all Eternity God was actually God but he seems not to have been actually Lord but when he had Servants or Subjects to wit Creatures For it is known that a Lord and a Servant are relatives whose nature is that they exist together in time But although it be a Divine thing to command yet not whatsoever is Divine is the Form of God § 20. For Form is conceived as some permanent thing to command as a transe●nt action Form as something absolute inherent in the thing informed to command as an action passing from the Commander to another Form as that by which the thing is that which it is Inward indeed as that by which the th●ng is such essentially but outward as that by which the thing is what outwardly appears But to command neither is that by which God is God neither as that by which he is such as he appears to bé Lastly a form is conceived as that which is before action for the inward produceth action the outward the manner of the action For each thing acts according to its form and the actions of a King are wont to be agreeable to the form of a King of a Servant to the form of a Servant of a Merchant to the form of a Merchant and so in others To command therefore is an action agreeing to the form of God not the form of God it self Otherwise Christ had in like sort taken and deposed the form of God taken it as oft as he commanded either Diseases or Devils or the Sea deposed it as often as he ceased from commanding To end Is it not manifest that the Apostles words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 existing or when he was in the form of God signifies a state or condition not action a state I say in which he then was when he emtied himself and which by emtying himself either he deposed or hid the form of a Servant being taken To which I answer If the word Form note a state or condition as it is granted and the term form of a Servant also implies and it be a Divine thing to command or rule all things then by these grants it may well be expounded he was in the form of God that is in the state or condition of an Emperour or co-ruler with his Father which being a relative state he might empty himself of as he may of the state of Mediatour which yet belongs to his Divine Nature as being a distinct Person from the Father although consubstantial or co-essential And this state and condition he actually had as soon as any creature was made the Divine Essence he had afore any creature was but the form of God when there was and it might be termed the form by which he appeared to be God by whom and for whom all things visible and invisible were created Col. 1. 16. though not a permanent or absolute form as the form of a Servant is so termed though not a permanent or absolute state or the form of a King or Merchant as he speaks Which being rightly understood answers the four things by which § 40. he takes it that he hath proved the form of God to be the Divine Essence For 1. Saith he In what form of God could he be Lord afore he was made a man but in the very Nature and Divine Essence To which I answer In none yet the form notes not the Essence of God but the State or Condition of a Lord or Commander as the form of a Servant notes not the Essence or Nature of a Man but the state or condition of a Servant although he were so in no other Nature than that of a Man 2. Saith he In the Nature of God it self sith he is most simple the external form cannot be separated from the internal Answ. This I suppose is not true he had the internal Form or Essence of God afore he was Creatour and shall have it when he shall cease to be actual Judge of all 3. Saith he The truth of this form proves it For that form of God in which Christ was was either the true form of God or the false If the false Christ was a false God which even to pronounce my mind abhors If true it was not severed from the internal and essential Form of God For what the external form of any thing as of Gold or Silver without the inward that is commonly called false To which I answer It was the true form of God and yet might be severed as the form of a Mediatour or actual Judge of all Nor is his proof right For though that which hath the outward form without the inward be alse yet that which hath the inward without the outward may be true as Gold and Silver covered with dirt or drosse as it is in Mines afore it is refinened is true Gold or Silver though the outward form be wanting 4. Saith he The equality of Christ with God proves it For the external form of God separated from the internal if any can be makes him not equal to God as neither the outward and appearing form of a King alone makes one equal to a King Answ. That being in the form of God Christ was equal to God or as God may be gathered from the Text Philip. 2. 6. But not that the form of God makes him equal to God which therefore may be though the form of God be laid afide for a time Plaeceus himself in the same place Sect. 24. saith when therefore Christ was in the form of God equal to God ●e emptied himself by taking the form not of an inferiour simply but of a Servant So as that whether you look on his Humane Nature or his condition or manner of living or his Office or Obedience he plainly se●med not equal to God not the Son of God but the Servant no otherwise than if as heretofore when there were two Emperours at the same time one the Garment of a Servant being taken and Commands being reco●ved from the other should apply all his endeavour in executing th●m it might be al●owable to say that he when he was in the form of an Emperour emptied himself the form of a Servant being taken which is the same with the sense I give More to the same purpose he wri●es in his second Book Disp. 9. Sect. 15 16. where he makes his obedience mentioned Philip. 2. 8. to have been in his Divine Nature voluntary and undue and his superexaltation answerable By this explication the form of God Phil. 2. 6 7. and Christs exi●an●tion and the glory he had with his Father before the world was John 17. 4 5. may be understood without that imaginary pre-existence of Christs Soul united with the Word and resplendent with celestial Glory and Beauty among the Angels in Heaven fancied by Dr. Henry Moor in his Mystery of Godliness first Book chap. 8. p. 23. which would infer that Christ was not made an entire man