Selected quad for the lemma: truth_n
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A51999
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A treatise of the Holy Trinunity [sic]. In two parts. The first, asserting the deity of Jesus Christ and the Holy Spirit, in the unity of essence with God the father. The second, in defence of the former, containeth answers to the chiefest objections made against this doctrine. By Isaac Marlow.
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Marlow, Isaac.
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1690
(1690)
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Wing M696; ESTC R216280
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76,062
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199
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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
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