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
Now from these Texts of Scripture I shall make these three Observations First That we may as well say that the Father and the Son are Qualities as the Holy Spirit And Secondly The baptizing in the Name of the Spirit denotes him to be a Person as well as the Name of the Father and the Son by their Names are so denoted Thirdly He cannot be a Quality for if the Word and the Holy Ghost be Qualities and the Father only a Person or else the Father and Word Persons and only the Holy Ghost a Quality yet the three can neither be one Person nor one Quality Fourthly The Holy Ghost is a Person and is so far from being a Quality in God that he hath in himself the Quality of Knowing and Understanding 1 Cor. 2.11 Even so the things of God knoweth no Man but the Spirit of God and also of willing John 16.7 8. 1 Cor. 12.11 But all these worketh that one and the self-same Spirit dividing to every Man severally as he will And therefore the Holy Spirit having personal Qualities is denoted to be a Person and there is not the least reason to believe but that the Holy Ghost is a Person who is so generally treated of as a Person Secondly The Holy Spirit is God from the Testimony of four several Scriptures First is Matth. 28.19 Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost If the Holy Ghost were not God why should we be baptized into his Name and ascribe unto him a share in the Work of Man's Salvation But that as the Father was pleased to elect and ordain the Son to lay our Iniquities upon him and accept us in him and as the Son was willing as it were to disrobe himself of the Glory he had before the World was to bear the Wrath of God that was due to us for our Sins that we might be delivered from it and to reconcile him to us by the precious Blood of his Cross So the Holy Spirit changes our Hearts and reconciles them to God by infusing into us a new Nature with Holy Dispositions and Power against Sin which the good Angels could never do for though they have great Power to communicate to our Spirits and influence our Souls with good things yet the evil Angels having the same Power of Nature and being first in Possession may keep our Souls in Bondage till one that is stronger casts them out Luke 11.22 1 John 4.4 And therefore the Holy Spirit having so great a hand in this glorious Work may rightly receive a share with other Divine Persons of our Acknowledgment of it which demonstrates that the Holy Ghost is God for otherwise we should ascribe that Work unto the Creature which is above the Power of its Nature and is only possible for God himself Second Scripture is 1 Cor. 3.16 Know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you To have the Spirit of God dwelling in us is to have our Bodies the Temple of the Holy Ghost 1 Cor. 6.19 And the Temple of the Holy Ghost is the same as the Temple of God and to say that the Temple of God is the Temple of a Creature or to give it the Name of a Creature is a Dishonour to it as not sanctified unto God And therefore the same Spirit or Holy Ghost that dwelleth in us is God that dwelleth in us Third Scripture is 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 This Scripture is so clear an Evidence for the Truth I am pleading for that there have been some who would blot it out denying its Authority to be equal with other Scriptures which I shall answer unto in its proper place But whereas it is said and these three are one it must be understood that they are one in Essence for in ver 8. where the Essences differ the manner of speaking also differs as agree in one viz. in Testimony but in the Text it is are one viz. in Essence as the Father the Son and the Holy Ghost are not only one in Agreement of their Testimony as the Blood the Water and the Spirit are but are one in Essence And this Distinction was made in the two Verses that we might not miss of the Truth of God in them Fourth Scripture is 2 Cor. 3.17 Now the Lord is that Spirit and where the Spirit of the Lord is there is Liberty Ver. 18. We are changed into the same Image from Glory to Glory even as by the Spirit of the Lord or as it is in the Margent Of the Lord the Spirit Now if the Holy Spirit were not of the same Divine Essence it could not be said the Lord is that Spirit Thirdly I shall shew that the Holy Spirit is God by the Works of Creation that are ascribed to him 1st Job 33.4 The Spirit of God hath made me and the Breath of the Almighty hath given me Life 2dly Job 26.13 By his Spirit he hath garnished the Heavens his Hand hath formed the crooked Serpent 3dly Psalm 104.30 Thou sendest forth thy Spirit they are Created c. 4thly Gen. 1.1 And the Spirit of God moved upon the face of the Waters The Spirit did co-create with other Divine Persons or Subsistences in the Deity And therefore it is said That in the beginning Gods or the Almighties created the Heavens and the Earth Which Words being inclusive of more than one Person and the Spirit of God being said to move upon the Face of the Waters I think we may safely say that the Holy Spirit did co-work with other Divine Persons in the work of Creation and was one of those Persons of whom it 's said Let us make Man in our Image after our Likeness c. So that from these Scriptures it is clear that the Holy Spirit did create and therefore we cannot deny his Deity Fourthly The Deity of the Holy Spirit is demonstrated by what is ascribed to him in the Conception of our Lord Jesus and by the Works that he accomplished through the Power received from him First Jesus Christ was conceived by the Holy Ghost Luke 1.34 Then said Mary unto the Angel How shall this be seeing I know not a Man Vers 35. And the Angel answered and said unto her The Holy Ghost shall come upon thee and the Power of the Highest shall over-shadow thee Therefore also that Holy Thing which shall be born of thee shall be called the Son of God And Matth. 1.18 Mary was found with Child of the Holy Ghost From both these Scriptures it appears that our Lord Jesus was conceived by the Holy Ghost the Power of the Highest which is God Not that any should imagine from hence that every particular attribute in God are so many Persons in the Godhead but essential Properties of the One
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
Christ saith Where two or three are gathered together in my Name there am I in the midst of them And Lo I am with you always even unto the end of the World Jer. 23.24 Matth. 18.20 chap. 28.20 Psalm 139.7 to 14. Psalm 94.10 11. If any say that Christ means only that his Doctrine shall continue among the Faithful that congregate in his Name or as Ephes 3.17 To dwell in our Hearts by Faith viz. in his Doctrine It is answered That not simply his Doctrine as it is mixt with Faith in its abstract from inward feeling is here to be understood but some other presence of Christ with his People for he saith John 14.23 If a Man love me he will keep my Words and my Father will love him and we will come unto him and make our abode with him Where note that to such as have already received his Word by Faith in the love of it and keep it he hath promised a further Presence And what can it be but the inward sensation or feeling of his Love as sometimes we have Rom 5.1 to 6. tho at other times we have not Job 13.15 ch 23.8 to 11. But they may further say If this be the Presence of Christ you speak of it is not his personal Presence but by the Spirit which is called the Spirit of Faith that sheddeth the Love of God abroad in our Hearts To this I reply True it is not the personal Presence of Christ either as God-Man or of the Divine Person of the Son but as in and through the Spirit which will prove what is denied by them viz. That the Holy Spirit is God yea and the Son also For the Office of the Spirit is universal to all Saints throughout the World at the same instant time which is beyond the power of any finite Creature indeed Satan deceives the World but not by an infinite Presence at the same time in every place but by a finite personal going to and fro and walking up and down in it seeking whom he may devour being assisted by his evil Angels Job 1.7 1 Pet. 5.8 And as the Holy Spirit by his Office must be Omnipresent So also the Son as well as the Father is Omnipresent in and through the Spirit with the Saints in all places and in and with all Persons Places and Things whatsoever though not by the same Ministrations or Operations yet at the same instant Season and as the Father is Omnipresent in and through the Spirit so I see not the least reason why we should deny it to the Son but understand his Presence in the same sense seeing both are present in the Unity of the same Spirit For know ye not that ye are the Temple of God and that the Spirit of God dwelleth in you As God hath said I will dwell in them and walk in them And he that is joined to the Lord is one Spirit with the Father and the Son for the Holy Ghost is called The Spirit of our Father that speaketh in us and the Spirit of the Son sent forth into our Hearts crying Abba Father And the Spirit which is upon Christ shall not depart out of his Mouth nor out of the Mouth of his Seed nor of his Seed's Seed from henceforth and for ever and if any Man have not the Spirit of Christ he is none of his and by our Communion with the Holy Ghost we have Fellowship with the Father and his Son Jesus Christ and are one in them and they will come and make their abode with us through that one Spirit whereby we are joyned unto the Lord. 1 Cor. 3.16 2 Cor. 6.16 1 Cor. 6.17 Mark 13.11 Matth. 10.20 Gal. 4.6 Isa 59.21 2 Cor. 13.14 1 John 1.3 John 17.21 chap. 14.23 And it is comfortable for us to believe that greater is he that is in us than he that is in the World 1 John 4.4 Otherwise what may the Soul say when he is in trouble Surely I fear that notwithstanding the fulness of the precious Promises and the great Engagements of Christ to me that Christ and the Holy Spirit are far from me and are busied with other Saints and know not my Distress and therefore I may perish before they come to help me But blessed be God that hath laid help upon one that is Mighty Psal 89.19 who is able to save to the uttermost all that come unto God by him Heb. 7.15 that knoweth all our open and secret Wants Rev. 2.23 and makes Intercession for us And as for the Holy Spirit our Bodies are the Temple of the Holy Ghost that dwelleth in us that abides with us for ever though his Operations may sometimes cease when he is grieved by us 1 Cor. 6.19 John 14.16 So that the Holy Ghost is not as one that cometh but now and then to visit our Souls but he makes his constant abode in us and so is always ready to mortify and sanctify our vile Natures and make them meet to have Fellowship with the Father and with his Son Jesus Christ 1 Jo. 1.3 And this is a Christian's Mercy that as none is able to pluck him out of Christ's Hands so the greatest Corruptions are not able to withstand the powerful Sanctifyings of the Holy Spirit Satan may withstand an Holy Angel of God for his Fall doth not deprive him of the natural Power of an Angel but yet he cannot withstand Christ nor the Holy Spirit because of the Potency of their Nature John 10.28 and 30. Rom. 8.13 2 Cor. 10.4 to 7. Dan. 10.13 Jude 9. and we may say in this case as John did concerning the sealed Book Rev. 5. That none in Heaven nor on Earth nor under the Earth was found worthy besides the Son and the Holy Spirit to redeem and sanctify the fallen Sons of Adam The Angels could not do it for they are beholden to Christ for their standing 1 Tim. 5.26 But blessed be God our Saviour for in him shall all the Seed of Israel be justified and shall glory Tit. 2.10 Isa 45.25 To whom be Glory and Praise now and for evermore Amen So then if we ascribe and acknowledg the Work of Mans Salvation to the Father the Son and the Holy Ghost which are ranked together as the efficient Cause and therefore receive the Glory of it and seeing both the Father and the Son dwells in us in and through the Holy Spirit whose Office in his Omnipresence bespeaks his unlimited and infinite Nature I cannot conceive but that the great Unity of these three Subsistencies should be in Essence Secondly The Unity of the Holy Trinity is manifest from Isa 6.23 where the Seraphims cried one unto another and said Holy Holy Holy is the Lord of Hosts agreeable to Rev. 4.8 Now here are three Holies viz. Holy Father Holy Son and Holy Ghost and though I do not lay the stress of the proof on the bare repetition of the word Holy yet doubtless it ecchoes to the Truth that is couched in this
Chapter and which I hope to demonstrate by the help of other places referring to it And in order thereunto I shall note who the Prophet saw upon his Throne high and lifted up whose Train filled the Temple And this was Jehovah an incommunicable Name of God Psal 83.19 the Lord of Hosts who filleth the whole Earth with his Glory but this was not only the Father but also the Son and the Holy Ghost 1st That it was the Father needs no proof because it is not denied but confessed by our Adversaries in opposition to the other two Divine Persons 2dly That this Vision is applied to the Son we have the Words of the Apostle for it John 12.41 who speaking of Christ from verse 37 to 40. and citing the Prophet Isaiah's Message when he saw this Vision saith These things said Isaias when he saw his Glory and spake of him viz. of Christ whom John was speaking of 3dly This Scripture is also applied to the Holy Ghost in Acts 28.25 26. as hath been said already and will be defended in its proper place So that if we will credit the Holy Apostles who were doubtiess the best Expounders and Appliers of dark Prophecies and have unfolded the Mystery of the Holy Trinity which lay hid in the Words Holy Holy Holy and couched in the Plurality of Persons hinted to us in these Words Who shall go for us ver 8. Then surely we must acknowledg that seeing the Prophets Jehovah and the Apostles Son and Holy Spirit are one and the same that these two are Divine Subsistencies as well as the Father subsisting in the supream Nature of God Thirdly If we couple together John 10.30 and 2 Cor. 3.17 I and my Father are one The Lord is that Spirit we may see that the Father the Son and the Holy Spirit are but one God Fourthly John gives so clear a Testimony to the Unity of the Holy Trinity that I know not how it can be denied 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 in Essence as was shewed before CHAP. VII Containeth some Explications of the Holy Trinunity FIrst Of the essential Being of God God is one single infinite eternal immense perfect spiritual Being no Compound for Compounds must be either finite or infinite not of Finites for Finites are imperfect temporal and mensurable and so cannot make one infinite perfect Being not of Infinites for more than one infinite Being cannot subsist for one infinite Immensity cannot admit of another infinite Immensity nor is infinite Perfection exclusive but comprehensive of all Perfection Hence it is that we must not imagine God to have any shape because an Infinite Being cannot be any ways limited or subscribed Deut. 4.12 15. John 4.24 Deut. 33.27 Psal 147.5 Psal 90.2 Secondly Of a Divine Person Mr. Chynel in his Divine Trinunity Page 96. describes a Divine Person A Divine Person is a spiritual and infinite Subsistent related indeed to these other uncreated Persons which subsist in the same Divine Nature with it but distinguished from those co-essential Persons by its peculiar manner of Subsistence Order of subsisting singular Relation and incommunicable Property Thirdly Of the Divine Person of the Father The Divine Person of the Father is unbegotten and subsists of himself in the Divine Essence and hath the Divine Nature of none Fourthly Of the Divine Person of the Son The Divine Person of the Son is naturally and necessarily begotten of the Father by eternal Generation for he is Eternal as hath been shewed and is of the Father John 5.26 by eternal Generation and he subsists in the unbegotten Nature of God for the Father did not beget the Divine Nature of the Son but the Son is begotten in the Divine Nature Fifthly Of the Divine Person of the Spirit The Divine Person of the Spirit hath his Subsistence naturally and necessarily both from the Father and the Son by eternal Spiration or Emanation Job 33.4 and therefore the Holy Ghost is called the Spirit of Christ who breathed on his Disciples and bid them receive the Holy Ghost to shew that the Spirit was breathed forth by him as well as from the Father John 20.22 John 15.26 1 Pet. 1.11 2 Pet. 1.21 not from the Father alone or the Son alone for then he might be said to be the Son of the Father or of the Son but by the Father and the Son and not being separated or divided from either he subsists in the same Nature and is co-essential with them both Sixthly Of the Unity of the Holy Trinity The Divine Nature is common to all three Subsistencies and the whole Divine Nature is the Substance of every Person which distinctly subsists in it and all its essential Properties pertain unto each of them and the Divine Nature because it is infinite in Perfection it contains all relative as well as absolute Perfections Seventhly Of the Distinction between the Divine Nature and the Persons I shall cite Mr. Chynel in his Divine Trinunity Page 105 c. First The Father Son and Holy Ghost do all three really positively truly subsist in the Divine Essence and yet these three Subsistencies and the Divine Essence do not make four no nor two things really distinct even as Entity Truth Goodness and Unity do not make four things really distinct as you heard but now but are one real thing and no more Secondly Ens is not compounded of Entity and its three Affections nor is God compounded of the Godhead and three Subsistencies nor is any one Person compounded of the Divine Nature and Subsistence Thirdly As Truth is not Goodness nor Goodness Truth nor either of them Unity and yet all three are Entity So the Father is not the Son nor is the Son the Father nor is either of them the Holy Ghost and yet all three are God for they are all three but one God subsisting with all absolute and relative Perfection as hath been shewed Fourthly Every one of the three Affections of Ens doth connote Entity every one of the three Subsistencies doth connote the Godhead the Divine Nature as hath been proved at large Fifthly Not any one of the three Affections of Ens doth nor do all three together superadd a new Entity not any one of the three Subsistencies doth nor do all three together superadd a new Deity a new Divine Nature or Godhead for Ens is one Ens est trinum non triplex trinum unum Ens trin-unum Deus est trinus non triplex trinus unus Deus trinunus this instance doth in some Measure resemble the Mystery of the Trinunity Sixthly No Affection of Ens can be really separated from Ens nor can one of the Divine Persons be separated from the Divine Nature or the Divine Nature from any one of the Divine Persons or any one of the Persons from either of the other two Seventhly All the Affections of Ens are
distinguished but none divided all the three Subsistencies are distinguished but they cannot be divided Eighthly Truth and Goodness which are two of the Affections of Ens are distinguished by their peculiar and several Relations Truth hath Relation to the Understanding and Goodness to the Will The Father Son and Holy Ghost are known to be distinguished by their several and peculiar Relations and if it be not unreasonable to say that there is in Entity three Affections and two Relations in Ente simplissimo without any Composition in or Multiplication of the Entity why should it seem unreasonable or at least why should it seem incredible that there are three Subsistencies and several Relations in the Godhead without any Composition in or Multiplication of the Godhead Ninthly One Affection nay all the Affections in abstracto do but inadequately represent Ens unless you take notice of the Entity it self as well as the three Affections One single Subsistence nay all three Subsistencies in abstracto do but inadequately represent God unless you take notice of the Godhead in which they subsist and therefore this precisive Abstraction of the Subsistencies from the Divine Nature is but an inadequate Conceit of God as hath been demonstrated above in this very Chapter for we must not dream of a Trinity of Modes but assert and believe the glorious and co-essential Trinity The Father is truly God that God who is the only true God but the Father alone doth not adequately represent God to us as he is described in the Holy Scriptures It is true that the Divine Essence is by the Subsistence of the Father adequately the Father but as God is represented by that Divine Subsistence only he is not Deus Trinunus he is not the Father Son and Holy Ghost The Father alone is not all these three Witnesses who are one God And therefore the acute Socinians with their precise Abstractions do but suggest an inadequate Conceit of God That only true God whom we worship doth not subsist only in the Person of the Father We worship God subsisting with all absolute and relative Perfection in Father Son and Holy Ghost for these three are that one God who is the only true God blessed for ever This is the adequate Representation of God in the Scriptures of Truth And we are resolved to regulate all our Metaphysical Notions by the Holy Scriptures that we may make the highest of Sciences to acknowledg the Supremacy of that Divine Science which is no where to be learnt but in the Word of God for the purest Reason must be elevated by the Word and Spirit of God for the discovery of this Mystery Tenthly These Affections of Ens represent the manner of that Being which Ens hath as it is transcendently considered and the three Divine Subsistencies do represent that manner of Being which God hath as he is most transcendently considered namely as subsisting after the most glorious Manner with all absolute and relative Perfection It is the manner of a transcendent Entity to be one and true and good and it is the manner of God's Being to be one God in three Subsistencies these three are one single God there is no Composition or Multiplication imaginable in this single and infinite Being When I read this Similitude and conceived the Light it gave into this Mystery I thought it worth my time to convey it unto others out of this learned Author and I doubt not but if well considered these rare Distinctions of the Divine Nature and the Persons will be profitable For as the Author saith When Divine Revelation hath gone before and we have built upon that as the Ground-work and Foundation by a serious Faith these Metaphysical Notions may be subservient helps in a subordinate way And if there might be so great Simplicity or Singleness in a created and finite Entity notwithstanding there are three Affections and two Relations which do affect that Entity it seemeth to me somewhat easy to believe that there are three Subsistencies in one infinite Godhead without any Composition in or Multiplication of the single Godhead Estwick in his Confutation of Biddle's Confession of Faith Pag. 17. doth give among other Resemblances of the Deity an instance of the Soul and its Faculties saying If they are as Scotus and his Followers Zanchius and Scaliger and others do maintain one thing for then there is not a real Composition betwixt the Soul and the Faculties of it Memory in the Soul is the beginning of the Knowledg begotten in it and so it represents the Father By Intelligence is represented the Son because he is as Knowledg begotten of his Father By Memory and the Will is represented the Holy Ghost This is some over-sight in the Author or Error in the Printer for it should be thus Of Memory and Intelligence proceeds the Will which represents the Holy Spirit and so it agrees with what follows because he is alone produced of the Father and the Son these are distinct yet one in Essence August lib. 15. de Trinitate cap. 20. Radu pag. 2. Controv. 13. Art 2. This Comparison saith he I confess is too short for neither are the Faculties of the Soul Persons nor doth there appear in them such a strange and wonderful manner of Production as in the glorious Persons of the Blessed Trinity This doth our Faith with Admiration apprehend which our Knowledg cannot attain unto To conclude saith he the Premisses shew that this great Mystery is not against Reason though it be above Reason c. Eighthly Of the Union of the Nature of God and of Man in one Person Of this I shall cite Estwick in his Confutation of Biddle's Confession of Faith pag. 115. Suppose an Apple-Tree grow up into which the Branch of another Tree is ingrafted which makes not the Tree to be of a compound or middle Nature but causing the Branch which being set into the Ground might have proved an intire Tree of it self to pertain to the Unity of the Tree into which it is implanted and yet retains its own Nature and bears its own Fruit and as you may truly say this Harvy-Tree is a Pippin-Tree and this Pippin-Tree is a Harvy-Tree and consequently this Harvy-Tree beareth Pippins and this Pippin-Tree brings forth Harvies So may we say of the Person of Christ consisting of the Natures of God and Man The Son of God who was a compleat and perfect Person hath added to it the humane Nature in the Unity of the same Person as the Divine Nature of our Saviour notwithstanding the Personal Union is not capable of any humane Imperfections no more is the humane Nature in that respect a finite Creature capable of any Divine and infinite Perfection the weakness and infirmity of Man was not swallowed up in the Majesty of God nor was God's Majesty in the least diminished really by the Assumption of Man The Union of the Word in regard of the Persons subsistence graciously bestowed on the humane
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
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
to be only a Fellow-Creature with others or excludes him from the Deity First Because Christ cannot properly be said to be the First-born of every Creature by Creation for then it could not be said That All things were made by him and without him was not any thing made that was made unless a Creature could preexist its own Creation and give it self a Being John 1.3 Secondly Christ's being call'd the First-born of every Creature cannot be understood of the natural Birth of some kind of Creatures not of Man for there was none created before Adam and Eve was the Mother of all Mankind and Cain was her first-born not Christ neither could he be the first-born of Angels for they do not propagate their kind Mark 12.25 1 Cor. 15.15 Thirdly Christ cannot be the first-born of every Creature in time preceeding all others in the new Creation by Regeneration unless he had existed in his humane Nature before the Patriarchs and Prophets of old and all the holy Men from the Foundation of the World But having spoken in the Negative I shall now endeavour to demonstrate how Christ may be called the first-born of every Creature 1st Christ may be said to be the first-born of every Creature from the Dead in like manner as he is called the first begotten of the Dead and became the first Fruits of them that sleep 1 Cor. 15.20 Rev. 1.5 2dly Christ may also be called the first-born of every Creature as preexisting every Creature in his Divine Nature like as the same Apostle expounds it in the following words ver 16 17. For by him were all things created and he is before all things and by him all things consist As if he should say the very reason wherefore I call him the first-born of every Creature is not because of Creation or natural Birth or spiritual by Regeneration but because he was before all things in respect of time and Creator of them So that it is clearly manifest there is no ground from this Text for any to believe that our Lord Jesus Christ is either excluded from the true Godhead or included as a meer Creature amongst others by his being called the first-born of every Creature Objection from Rev. 3.14 where Christ is called the beginning of the Creation Answer This must not be understood as if Jesus Christ were the first of God's Creatures but that he was the first that gave being or beginning to the Creatures Rev. 22.13 I am Alpha and Omega the beginning and the end the first and the last Beginning here is the first by whom all things had their beginning and not the first of Creatures that had its beginning CHAP. III. Containeth Answers to divers of the Socinian Arguments against the Deity of Jesus Christ OBjection If the Divine Nature of Christ were God one with the Father and the Spirit then the Father and the Spirit would be incarnate Answer The Union of the Divine Persons being in Nature and Essence and not in Person or personal Properties one Person in the same Nature may be said more properly to be incarnate than another Objection If Christ have two Natures then not only that Person that did before exist is the Son of God but the holy Issue of the Virgin also so that that opinion would make two Sons of God and consequently two Persons in one Christ Answer Although the Divine Nature of Christ which preexisted his Incarnation be the Son of God yet the Issue of the Virgin coming out of the Loins of David and receiving its matter from Man cannot be naturally the Son of God but the Son of Man so that as Christ with respect to his Divine Nature is the natural Son of God so likewise though he was not generated after the common way of Mankind yet being deduced out of the same matter so far he is naturally the Son of Man But from hence I see no reason to conclude that there are two Sons of God or that Christ is two Persons for though the matter of Christ's Humanity would have made a distinct Person if it had been generated after the common way yet it was never so because it never had its Being but in Union with the Divine Nature when the Person of the Son was united to it and so together became the second Adam who was made a quickning Spirit in the one Person of Christ 1 Cor. 15.45 So that the Humanity of Christ was but a part of his Person and no distinct Person of it self for Christ took on him the form of a Servant only and not the Person Phil. 2.7 The Scriptures declare no such thing as two Persons but that he took our Nature which became a Person in the Divine Subsistence of the Son so that the Person of Christ was not a Compound of two distinct Persons together but the one Person of the eternal Son of God as it were clothed with Humanity for the whole Person of Christ viz. the Word and Flesh is represented to us as but one only begotten Son of God John 1.14 18. Objection Had Christ had a Divine Nature in being the eternal Son of God he needed not the Assistance of the Holy Spirit to furnish him with a humane Nature from a Virgin being himself able to produce it of her unless you will say that his own Divine Nature was in the mean while idle Answer Estwick on Biddle in page 208 209. answers this Objection he saith The Holy Ghost had no Efficiency or Casualty in the Incarnation of our blessed Saviour which was not common to the Trinity for as Father Son and Holy Ghost are inseparable touching the Divine Essence and Power of working so likewise are they inseparable in their Operations 'T is a common Comparison to illustrate this Truth Three Virgins do jointly make up a Garment for one of them only to wear so all the three Persons as one Cause did produce the humane Nature yet was it taken only into the Person of the Son of God Christ became Man not in regard of the Divine Nature simply which is common to Father Son and Holy Ghost but as it subsists in the Son of God 'T is true if we respect the ‖ The word Original must here be understood according to the Author's sense of the personal Preheminence of the Father according to his personal Subsistence in the Divine Nature and not in respect to Original of time Original of working there is a difference the Father as he is of himself and from no other so doth he work from himself not from the Son and the Son as he is from the Father so doth he also work from the Father but because there is no Distinction of the Persons in regard of the formal essential Principle of working it follows there is no Distinction or Separation of the Divine Persons in the work it self It was therefore both an absurd and blasphemous Inference and that as you say from our Principle either that it was