in a like place vers 4. of Jude * Sect. 1. chap. 7. where he saith of certain wicked men that they deny the only Master God and our Lord Jesus Christâ— Where there is one article prefixt both to that Master God and to the Lord Jesus Christ and yet diverse persons namely God the Father and Christ are joyned together Now that diverse persons are understood by the name of God and Christ in the quoted place is thence apparent because Paul as also other writers perpetually distinguish God put subjectively as it is done in both place from Christ Jesus Moreover if the Apostle in that place Eph. 5. would have designed the same person he would have set first the name of God as being more general and less distinctly signifying that person which he intended and would have subjoyned the name of Christ as being more distinct and fitter to explain the same whereas now â—e doth the contrary For neither may any one conceive that the â—postle did it for amplification sake intending to ascend from a lower title to an higher For that would then have had some place if the word God had bin spoken of some subject â—y way of Epithite or Predicate and not made use of to design the very subject it self which if it be one such a gradation is not wont to be observed but rather the most speciall names thereof are wont to be subjoyned to the geâ—eâ—al the more distinct to the confused ones Deservedly therefore both those places as also that of Jude a leadged â—y us on this occasion ought to be added to the other examples whereby we have shewn that God and Christ are wont to be mentioned without the holy Spirit who nevertheless should be a like mentioned if he were a divine person distinct from both yet equal to both Such places as these are also exâ—ant in Peter who in the begining of the latter epistle twice doth the same thing which we before shewed Iohn and Paul were wont to do For thus he saith vers 1. Simon Peter 〈◊〉 the Apostle of Jesus Christ to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ And again ver 2. Grace and peace be multiplyed unto you through the knowledge of God and of Jesus Christ our Lord. Those places wherein it is either spoken of them who have divine empire over us or of our duty towards them do not much differ from the passages hitherto alledged but have the same force as to our purpose as making mention only of God and Christ although in a manner somewhat different Of which we will alleage some that the reader being admonished by us may also observe others that are like unto them Hereunto belongeth that famous place 1 Cor. 8.6 Where it is spoken of them who have divine empire over us and are by us to be worshipt with divine worship But to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him For why is it not added and one holy Spirit as some men indulging their error durst to add contrary to the credit of all antient books indeed he is added yea set before that one Lord and that one God in the same epistle chap. 12 4. Because there it was chiefly spoken concerning the holy Spirit aâ—â— his effects in Christians But here he ought not to be omitted if he hath divine empire over us as well as the Father and Christ and so deserveth divine worship I say a just cause may be alleaged why he was mentioned although he be not a person distinct from God and Christ for as much as things are often times in the Scâ—ipture joyned with persons and those divine ones as hath been elsewhere by our men and we our selves by and by intend by certain examples also to shew But no just cause can be alleadged why in such places the holy spirit was omitted if he be a divine person every way equal to the Father and the Son Hither to belong those words of the same Apostle which are extant in the Acts. chap. 20.21 Where he explaineth the summ both of his preaching and our duty saying that he testified both to Jews Gentiles Arg. 2 The holy Spirit iâ— often not joyned with God Christ repentance towards God and faith in our Lord Jesus Christ and those of the same author 1 Thess 1.9 10. How ye turned from Idols to God to serve the living and true God and to wait for his son from heaven whom he raised from the dead even Jesus which delivered us from the wrath to come And 2 Thess 3.5 The Lord direct your heart into the love of God and the patient waiting for Christ And that we may also mingle other passages although written of another subject thus saith Jude vers 1. To them who are beloved in God the Father and kept by Jesus Christ And John in the Revelation bringeth in these men that fear the punishment to be inflicted on them speaking thus Fall upon us O ye Mountaines and hide us from the face of him that sitteth upon the Throne and from the wrath of the Lamb. Chap. 6. ult and Chap. 12.17 Who keep the commandments of God and have the testimony of Jesus Christ Chap. 14.12 Here is the patience of the Saints who keep the Commandments of God and the faith of Jesus And Chap. 20.4 The souls of them that were beheaded for the testimony of Jesus and for the word of God You may also every where observe other passages which do more largely or in another form of speech make mention of God and Christ only when they speak of divine things Now that we may pass to the second rank of Places which we before appointed there is mention made of Angels the holy Spirit being omitted First in those words of Christ which are extant in Luke Chap. 9.26 For whosoever shall be ashamed of me and of my words of him shall the Son of man be ashamed when he shall come in his own glory and in his Fathers and of the holy â—ngels Like unâ—o which though in a contrary matter are those words of the same Châ—ist which are read Rev. 3 5â— He that overcometh c. I will confess his name before my Father and before his Angels And those of Paul 1 Tim. 5.21 I charge thee before God and the Lord Jesus Christ and the elect Angels c. Who would believe tâ—at the holy spirit could be omitted and Angels ratâ—er mentioned in his stead were he a divine person distinct from the Father and the Son and equal to both Was a greater weight added to his words if omitting the most high God his servants were mentioned If omitting the Creator his creature weâ—e mentioned You will say that what we would have cannoâ— be concluded from that omission because otherwise the same â—â—s to
it be only a divine virtue and efficacy not a Suppositum or Person This although it properly pertain not to the matter in hand yet we will briefly explain that no scruple may remain First we have already seen that some of the adversaries by the force of their own opinion are forced to hold that those things are not properly said of the holy Spirit but that bodily shape and its descent from heaven was only an outward resemblance of the holy Spirit filling Christ with his gifts which same thing why it may not be said of divine efficacy there is no cause Besides If we would by all means have it so that those things are properly spoken of the holy Spirit it is to be understood as to that descent and motion that the qualities were moved together with their subjects and consequently in them Wherefore also the divine efficacy if it may exist in a man and in him or together with him be moved it may descend from heaven in another thing likewise which God will use in the carrying down of it Neither indeed is there wanting to God a convenient and beseâ—ming Vehicle that I may so speak for that efficacy But as to the shape it the subject of thar efficacy have a certain shape especially such as may shew and resemble the latent efficacy nothing at all hinders but that it may be said that that virtue descends in or with that shape But of these things if God will we shall say more else where This we would have here observed although it be written that the holy spirit did then descend on Christ in a bodily form and it may be easily understood that which all seem commonly to think that it appeared in some bodily form on the day of Pentecost yet neither here nor else where is it ever said to have appeared in the shape and form of any person as we read of the Father and Christ when they appeared in a certain form and also of the Angels But if the holy Spirit were a person Why had it not also appeared in the shape of a person For whether you hold it to have been the shape of a Dove in which it descended on Christ as commonly all contend or any other it is certain that was not the form of a person For neither is the Fire or Dove a Person seeing a person is nothing but a substance endued with understanding As for that whereby from the Apostles words in which it is said it searcheth or knows they endeavour to evince the holy Spirit to be endued with understanding it is refuted in the foregoing Chapter CHAP. XVI The Conclusion of the first Book in which it is shewed That the Adversaries opinion concerning the Trinity is refuted by the very silence of the holy Scriptures neither doth any thing hinder but that it may be oppugned by Arguments fetcht from Reason VVE have shewed enough out of holy writ that neither Christ nor the holy Spirit but only the Father is the most high God and that the most high God is one as in Essence so also in person not as it is commonly believed three in respect of persons Which opinion although there were not so many reasons as we have produced might be refelled by the bare silence of holy Scriptures For is it credible that Christ and the Apostles that I may omit now the Prophets would have concealed a thing as it is commonly believed and as the reason of the tenet holds forth so necessary to be known so hard to be believed and far exceeding all the capacity of humane wit Doth not the thing it self shew us by how much that tenet should be more necessary both to be known and more hard to be perceived by so much the clearer they would have propounded it and so the oftenner and more diligently have inculcated it Their diligence in other things much less and easier to be perceived compels us to believe as well as the earnest desire or rather endeavour of the same persons towards the Salvation of mankind and also that office which they undertook and sustained Shall we think Christ our Saviour the Apostles other divine men had less care of the Salvation of men than they who either heretofore have defended that tenet as the cheife concern of our Salvation or at this day maintain it Was there in them less intelligence of that mystery which they commonly adore or were words wanting by which they should describe it Could Athanasius in his Creed express it more clearly than Christ than the Apostles Whosoever saith he will be saved before all things it is necessary that he hold the Chatolick faith which unless a man keep whole and inviolate without doubt he shall perish for ever But the Catholick faith is this that we worship one God in Trinity and Trinity in Unity neither confounding the persons nor seperating the substance For there is one person of the Farher another of the Son another of the holy Spirit The Scripture doth not teach that God is trinune But there is one divinity of the Father Son and holy Spirit equal glory coeternal Majesty c. What I beseech you is there like these things in all the holy Scriptures We will not now refute the errors of them who beleeve not all things necessary to salvation to be contained in the holy Scriptures which is done by our men * See John Volkelius of the true Religion lib. 5. Chap. 7. elsewhere This onely we say that however some positions necessary to salvation should not be contained in the holy Scriptures yet this which is made the cheif and as it were the foundation of other things by them that it is not openly contained there is to be judged altogether incredible But letting these pass let us deal with them who acknowledge and urge that all things which are necessary to salvation are comprehended in the compass of the sacred Volumnes What reason will they aleage why that tenet is not plainly contained in holy Scripture Not few say that though it be not expresly comprehended in them yet it may be deduced from them by a good consequence But that I may now omit other things we have shewed a little before that in so hard a thing so remore from our capacity so necessary there should be fully shewn not onely consequences but clear and distinct explication and that repeated more than once especially because simple men to whom God would have the way of salvation to be manifest equally that I say not more to learned and ingenious men understand not those consequences and besides must take paines not onely in perceiving the reason of the consequence but also in the force of the opinion it self which is scarce perceived by the learned if yet that may be perceived which is repugnant to it self Moreover if they speak true who say that the Tenet of the Trinity pertains even chiefly to the Catholick Faith without which no man
whom you most respect and approve how few Argumentations will you find which are manifest from the holy Scriptures What is more usual than such Argumentations as these To whom the Properties of that One God agree he is that one God But to Christ or the holy Spirit these agree Again To whom actions proper to persons agree he is a person But they agree to the holy Spirit But where are those Propositions which they call major Propositions that I say nothing now of Assumptions written whence will they draw them but from reason But if Argumentation when we treat even of Mysteries may be firm from one Proposition which Reason only supplies why may it not be also from two if as well Reason approves both as one Besides if we argue either from the Opinions of the Adversaries themselves or from Opinions and Principles confessed by all who can reprehend it unless most unjustly especially if we shew that that Doctrine implies as they speak a contradiction and overthrows it self For all men who are of right understanding do confess that no doctrine can be true which implies a contradiction or the force of which is such that it is necessary that the same thing be and not be together to wit in the same respect part time For this principle being taken away all Science is taken away and although you should a thousand times demonstrate God to be three in persons yet it might be allowed for another alike truely to say that he is not three and so in all other things But we may without difficulty shew that the common Doctrine of the Trinity of Persons in one numerical Essence doth imply a contradiction What then remains but that it be acknowledged by all to be false But that the thing is so as we have said being holpen by Divine Aid we shall demonstrate in the following Book THE SECOND BOOK OF John Crellius Concerning One God the Father HAving shewed from the holy Scriptures the Most High God to be none other than the Father of our Lord Jesus Christ Now we will confirm the same chiefly by other Arguments and indeed so that we may refel the Doctrine contrary to this Opinion partly from the very nature of it and the received opinions of the Adversaries partly from other principles The truth of which may be demonstrated in a certain manner But we shall divide this whole tract again into three Sections In the first we shall in general discourse of those three Persons of supream Divinity which are maintained and shall shew that that Doctrine doth oppose it self and also other Suppositions of the Adversaries In the second of the second Person of that Trinity which they hold to be the Son of God In the third we shall speak of the third Person which they make the holy Spirit Which being finished we shall so conclude this whole work as to shew the manifold Use of this Disputation The first Section Arg. 1 There would be three Gods In which is generally treated concerning the three Persons of the supream Deity which are commonly maintained CHAP. I. The first Argument By which is shewed That the common Doctrine of the Trinity overthrows it self because there would be at once one and three Gods THat we may therfore perform that which we have propounded in the first place first Thence it is manifest that the common Doctrine of three Persons in one God doth imply a contradiction and so overthroweth it self because both one God and three Gods to wit Most High are there asserted together One God indeed expresly but three if you consider the force of the Opinion For they say That there are three Persons really distinct from among themselves each of which is God For as much as they are wont to say and are compelled to say by the force of their Opinion The Father is God The Son is God The holy Spirit is God but they alwayes speak of the same Most high God But now where there are three persons really distinct from among themselves each of which is the most high God there are three most high Gods Reckon up now those Persons and you will have three most high Gods for the first will be the Father the second the Son the third the holy Spirit The matter needs no disputation with him who by reason of a preconceived Opinion concerning God when there it is treated of him hath not forgat to number three A larger Defence and Confirmation of the Argument BUt nevertheless they urge that those three are one God If they should so call those three one God as we call three or more Senators one Senate since it cannot be said of them separately thus far it might be pardoned to them But seeing they pronounce the name of the most high God of each person distinctly taken and are altogether compelled to pronounce it by the force of their Opinion they cannot say it For from this Opinion it doth altogether follow that either the Father is the Son and holy Spirit and reciprocally or the Father is one God in number another the Son another the holy Spirit the former of which takes away the real distinction of the persons the latter overthrows the Unity of God and manifestly makes three Gods in number For as to the former thus I will argue That one God is the Father as the holy Scriptures testifie it and the Adversaries confess it But the Son according to the Adversaries Opinion is that one God that same even in number who was now called the Father Therefore the Son is the Father But the same Argumentation may be also inverted the premises being converted and transposed and in like manner may be framed concerning the holy Spirit in relation to the Father and Son Nor can it otherwise be dissolved unless you say that the Son is one God in number the Father another likewise the holy Spirit another and so there are three Gods in number Therefore whithersoever the Adversaries turn themselves by that their Tenet they overthrow both their own Doctrine and the sence of the holy Scriptures Moreover do I not rightly argue thus The Father is a divine Person the Son is a divine Person the holy Spirit is a divine Person therefore there are three divine Persons not one The Adversaries will altogether so assert Why then do I not likewise rightly argue The Father is the most high God the Son is the most high God the holy Spirit is the most high God therefore there are three most high Gods not one If we would urge examples fetcht from things created Peter is a man Paul is a man John is a man therefore there are three men not one or Michael is an Angel Gabriel is an Angel Raphael is an Angel therefore there are three Angels not one if I say we would urge these examples the Adversaries would cry out that the thing is one way in creatures another way in God But now when we use the
the holy Spirit was given unto Christ pag. 163 Chap. XXXIV Arg. XXXIV That Christ was tempted of the Devil pag. 166 Chap. XXXV Arg. XXXV That Christ is the first-born of every Creature pag. 169 Chap. XXXVI Arg. XXXVI That Christ is equal to God pag. 170 SECTION III. Wherein is shewn That the Holy Spirit is not the most high God that it may appear that the Father onely is the most high God pag. 171 Chap. I Argum. I THat the Holy Spirit is no where openly called God in the holy Scripture pag. 172 Chap. II Arg. II That it is no where in the holy Scripture commanded that we should adore or invocate the Holy Spirit yea there is not so much as any example thereof pag. 181 Chap. III Arg. III. That the mention of the Holy Spirit is in many places omitted and would not so have been were he the most high God pag. 185 Chap. IV Arg. IV. From Mat. 11.27 None knoweth the Son but the Father neither knoweth any one the Father but the Son c. pag. 194 Chap. V Arg. V That the Holy Spirit is very often distinguished from God pag. 195 Chap. VI Arg. VI The Holy Spirit is the power of God pag. 197 Chap. VII Arg. VII That Christ should be the Son of the Holy Spirit if he were the most High God pag. 204 Chap. VIII Arg. VIII That the Holy Spirit is given by God to men pag. 205 An Appendix of the precedent Argument in which the places are urged in which the holy Spirit is called The Earnest and by it men are said to be Sealed and to be Poured upon Baptized and Drencht pag. 218 Chap. IX Arg. IX Drawn from those places which argue some partition of the Holy Spirit pag 222 Chap. X Arg. X That we are forbidden to quench the Spirit and we read that the Holy Spirit sometime was not and that some Disciples were ignorant whether there were any Holy Spirit pag. 225 Chap. XI Arg. XI From John 15.26 Where the Holy Spirit is said To proceed from the Father pag. 226 Chap. XII Arg. XII That the Holy Spirit is sent by the Father and the Son pag. 228 Chap. XIII Arg. XIII From the words of John 16.13 He shall not speak the Spirit of Truth from himself but whatsoever he shall hear that shall he speak c. pag. 229 Chap. XIV Three Arguments From 1 Cor. 2.10 c. The Spirit searcheth all things even the deep things of God c. pag. 235 Chap. XV Arg. XVII That the Holy Spirit sometime descended upon Christ pag. 238 Chap. XVI The Conclusion of the First Book in which it is shewed That the Adversaries opinion concerning the Trinity is refuted by the very silence of the holy Scriptures neither doth any thing hinder but that it may be oppugned by Arguments fetcht from Reason pag. 242 The SECOND BOOK SECTION I. In which is generally treated concerning the Three Persons of the Supream Deity which are commonly maintained pag. 247 Chap. I. Argum. I. BY which is shewed That the common Doctrine of the Trinity overthrows it self because there would be at once One and Three Gods pag. 248 Chap. II Arg. II Because each Divine Person would be Three in Persons pag. 252 Chap. III Arg. III Because the Divine Persons would in very deed be the same and divers pag. 253 Chap. IV Arg. IV Because there would be at once One and Three Substances of the Supream Deity pag. 256 Chap. V Arg. V Because there cannot be Three Substances of One and the Same Thing pag. 261 Chap. VI Arg. VI That the Divine Persons should be at once both communicable and incommunicable pag. 264 Chap. VII Arg. VII Drawn from the Analogy with the things created where it it is shewed That unless there be held One Person of God there must be held infinite in number pag. 265 SECTION II. In which is discoursed concerning the Second Person of the Supream Deity which is held by the Adversaries pag. 267 Chap. I Argum. I BY which is refelled the doctrine of the eternal generation of the Son of God out of the Essence of the Father Because the Son should be the Son of himself pag. 268 Chap. II Arg. II Because there would be innumerable Sons as also innumerable Holy Spirits pag. 271 Chap. III Arg. III Because the Son of God both had been and had not been from Eternity pag. 272 Chap. IV. Arg. IV Because the Son of God should be already generated and to be generated unto Eternity pag. 276 Chap. V Arg. I By which the Doctrine of the Incarnation of the Son of God is refelled Because the Father and the Holy Spirit had been also Incarnated pag. 278 Chap. VI Arg. II Because the Second Person of the Deity would cease to be a Person pag. 281 Chap. VII Arg. III Because the most High God and Man are Disparatums pag. 283 Chap. VIII Arg. IV Because in Christ should be two Persons pag. 286 SECTION III. IN which is discoursed concerning the Third Person of the Supream Deity which is commonly held And it is shewed That the holy Spirit should be the Son of God if the common Opinion concerning him were true pag. 295 The CONCLSION of the WORK IN which the use of this Disputation concerning One God the Father is explained pag. 302 An INDEX of places of the holy Scripture which are in this Book either wholy explained or in some part illustrated Chap. Vers Page  Deuteronom  21. 17. 224. 32. 12. 173 179.  II. Samuel  23 2 3. 173 178.  II. Kings  2. 9. 123.  Psalm  2. 6. 152.  7. 152 156 276 c. 17. 6. 120. 118. 21. 92.  Isaiah  6. 9 c. 173 180 c. 9. 6. 216 217. 63. 10. 173 179.  Jeremiah  17. 5. 71.  Daniel  7. 9 c. 40.  Matth.  1. 20. 222. 3. 16. 228 c. 11. 27. 194 c. 12. 4. 53. 16. 16. 157. 19. 17. 79. 20. 23. 76 c. 23. 8 9 10. 80. 24. 36. 27 72. 26. 39. 81. 28. 18. 104 c.  19. 244.  Mark.  1. 10. 238. 13. 32. 27 72.  Luke  1. 17. 199.  32. 101.  35. 144 c. 197 c. 3. 22. 238 c. 11. 20. 199. 12. 8. 191. 22. 42. 81. 24. 49. 197.  John  1. 1. 109.  13. 139.  32 33. 238 c. 2. 20 21. 138 139 3. 34. 224 c. 4. 34. 173. 5. 13. 187.  17. 62 63.  19. 52 c.  20. 101.  22. 109 128.  24. 128.  44. 36 37 38. 6. 59. 96.  69. 12. 7. 16. 60.  37. 221.  39. 114 226. 8. 14. 118 c.  16. 115 c.  16 c. 186 187  19. 11.  29. 115 c.  55. 11. 10. 18. 91 138 139.  25. 111.  29. 85.  34 c. 51 52 146
our Cause holding that we are not onely excluded out of Heaven but ought also to be banished out of all Countreys think with thy self that to condemn Men before their Cause is heard is to condemn them as innocent Neither will it be enough for thee to refer the labour of examining unto others so as to follow their Judgment without thine own Think that thou thy self must answer for thy self Thou thou I say according to thy Understanding and Opportunity oughtest to try all things and hold fast that which is good For shalt thou commit all things unto others take heed and that very diligently lest thou commit thy self and thy Salvation unto men either negligent or puffed up with an Opinion of Learning and Knowledge or wholly addicted to humane Authority and pre-conceived Opinion or otherwise obstinate and not knowing how to yeild or loving their own quiet and security rather than their own or others Salvation or cowardly and not daring to utter their Opinion In short lest blindly following blind Guides thou fall with them into the Ditch Think not they are Godly and Lovers of the Truth whom I follow For to omit that this Opinion concerning others is often-times confuted by their manners and Actions there are many hiding holes of Vices and private Closets in the Brests of Men into which none but God and Christ can penetrate so that we are in greater danger of mistaking in our Judgment concerning other mens Piety when we go this way to work than if the question only is concerning an Opinion concerning which we dare not pass Sentence Neither canst thou say These things are too subtile for my Understanding For if thou considerest the Opinion it self whereof we here dispute what is more plain and simple than it for what doth it contain above that which is called the Apostles Creed which Children are acquainted with namely that that One God is no other than the Father of our Lord Jesus Christ If you look upon the Arguments which we have drawn out of the Scriptures they are of themselves plain and easie so that the Adversaries can no other way decline their force than by turning away from the simplicity of the Word and endeavouring to draw us away from the same Yea those Arguments vvhich vve have fetch'd from Reason if you except a few vvhich vve have added for the sake of Learned Men are so clear that one must rather offer violence to his Reason and Understanding that he may not admit the force of them than use any great intention of Mind to understand them But perhaps if any thing occur in the defence of the Arguments fetch'd out of the Scripture vvhich may to a Man unskill'd in the Art of Disputing seem somewhat subtile he may pass it by for the other things vvhich may easily be understood by every one vve are confident will be sufficient for him to pass sentence concerning this Cause Though vve have so tempered this vvhole kind of Writing that all things may be understood by a man indifferently versed in Learning even those vvhich in the second Book we have culled out of Philosophy and the received Opinion of the Schools Neither indeed is it to be imputed to us if now and then vve speak something vvhich the ruder sort may call subtile but to the Adversaries vvho as vve have said do draw us avvay from the simplicity both of the Words and meaning of the Spirit of God which Reason doth dictate to the unlearned themselves and by the subtilties of distinctions endeavour to elude the most plain Arguments which we produce for our Opinion Wherefore we friendly admonish and beseech all them to whom this Writing of ours shall come that they would diligently weigh and examine our Words by the Ballance of the Divine Oracles and offer no violence to their conscience when they have found the Truth and so either by resisting it or perpetually burying it in silence increase their own and others servitude but use diligence to draw Others partly to the truer Opinion partly to more moderate Counsels and as much as in them lies cause that all may dare to erect their Mind to a free Inquiry touching sacred Matters and to lift up their Eyes to the Light thereof And that so through the whole World Men may with Piety of Mind Mouth and Life praise that One God the Father of whom are all things and that One Lord Jesus Christ by whom are all things To Him be Glory and Power for ever and ever AMEN The Scope AND DISTRIBUTION OF THE WORK THe scope of this our Work is to shew That the most High God is no other besides the Father of our Lord and Saviour Jesus Christ Now we will divide the whole Work into two Books In the first we will confirm our Opinion with Scripture-Testimonies and Arguments drawn thence In the latter we will make use of other sufficient Reasons to prove the same and refute the contrary Though even there we will now and then recal the Reader to the Scriptures But in the former part of the Work we will so proceed as that we will first directly prove That onely the Father of Jesus Christ is the most high God and that partly by those Testimonies of the sacred Scripture which make open mention of the Father Partly by those wherein the Name of the Father is not indeed exprest yet is he truly spoken of Then will we demonstrate the same indirectly as they say when we shall shew out of the same holy Scripture That neither Christ whom otherwise we confess to be by the Gift of the Father a God over all to be blessed for evermore is the most High God nor the Holy Spirit whom we will prove to be the Vertue and Efficacy of the most High God Book 1. Sect. 3. Chap. 5. For so it will remain that the Father onely is the most High God since no other else can be imagined Touching ONE GOD The Father Arg. 1 from Joh. 17.3 THE FIRST BOOK SECT I. Wherein is directly proved that onely the Father of our Lord Jesus Christ is the most High God and first out of those Testimonies of the Sacred Scriptures which speak expresly of the Father CHAP. I. The first Argument from the words of Christ John 17.3 This is Life eternal that they might know thee Father the Onely true God and whom thou hast sent Jesus Christ THe first Testimony therefore and Argument of our Opinion shall be that of Christ himself speaking to his Father in these words This is Life eternal c. Here none doubteth that by the Name of the true God is understood the most high God Wherefore since Christ so describeth the Father as to call him the Onely true God it is understood that onely the Father of Christ is the most High God The Defence of the Argument The first Answer to the Argument and the Refutation MAny there are who forced by the evidence of the Words
the ultimate scope to which it tendeth and in which it resteth all will easily understand For thus the common custom of speaking doth require which it is certain Christ followed in that he desired to be understood by the people to whom he spake with a loud voice But from hence it followeth that Christ is not the most high God for the most high God is the ultimate scope and principal object of Faith But Christ in the word quoted denyeth that he himself is so The Defence of the Argument Arg. 8 from John 12.44 THe * See cap. 3. of this Section distinction of Natures cannot here have place both from the simple denyal and also because Christ here considered himself as he is believed or to be believed on But he is to be believed on as the Son of God and consequently if we give credit to the †See John 3.18 and 9.30 31. Jer. 17.5 Adversaries as the most high God himself For which cause when the question is concerning Christ they urge that of Jeremiah Cursed is the man that putteth confidence in man omitting or not considering that which follows and maketh flesh his arm that is placeth his strength and stay in flesh a frail thing and his heart departeth from God Neither of which hath place in the Man Christ especially placed at the right hand of God in the Heavens Wherefore that we may return unto our place whilst Christ constituteth himself the object of Faith but in the mean time denieth that he is the principal object and ultimate end thereof he speaketh of himself as the Son of God But that he according to the humane Nature only is the Son of God the Adversaries will not grant Add hereunto that he considereth himself as Embassadour of the Father for credit given to an Embassadour as such is ultimately terminated not in him but the Sender since his Authority doth depend from thence and he proposeth not his own sayings but anothers namely the Senders Indeed Christ did therefore speak this to commend the Faith placed on him namely that it resteth not on him since he speaketh not of himself but tendeth to the Father himself who sent him and is terminated in the Father But those things which are attributed to Christ as Embassadour of the Father are to be referred to Christ how great soever he is and if he be a person of supream Divinity are to be ascribed even to the divine Nature as we have formerly shewn chap. 4. of this Section But if this be absurd it must be confessed that Christ is not the most high God CHAP. IX The ninth Argument That Christ was sometimes ignorant of the last Judgement-day HItherto we have brought testimonies out of John wherein that is denyed of Christ which could not be denyed of him if he were the most high God It followeth that we produce the like Testimonies out of other sacred Writers also and that such wherein a Prerogative is attributed to the Father above Christ The first shall be that of Christ which formerly when we treated of the Father was toucht upon Arg. 9 That Christ was sometime ignorant of the last day Mark 13.32 But of that day or hour namely of the last judgment knoweth none no not the Angels in heaven nor the Son but the Father or as Mat. 24.36 speaketh but the Father only How it may be here evinced that the Father only is the most high God we have before shewn And now we must consider how it may be hence proved that the Son is not the most high God although the first being proved the second followeth by necessary consequence but we here go a contrary way to work and do not demonstrate that Christ is not the most high God because the Father only is but that the Father only is because Christ not The thing is easie and open to every one for the most high God neither is nor ever was ignorant of any thing But the Son of God was sometimes ignorant of the day and hour of the last judgement Wherefore the Son of God is not the most high God The Defence of the Argument HOw much the Adversaries have tortured themselves in unloosing this knot and what divers interpretations not only diverse but the same men have devised may be seen as in other Interpreters so chiefly in Maldonat who reports that Jerome and Austin prest with the dâ—fficulty of this testimony fled to the refuge of saying that the place was corrupted and that this was not to be read namely neither the Son but the Father contrary to the credit of all books which if we may call into question there will be nothing in the Scripture certain nothing firm nothing which one may not deny Neither must we only expunge the words of Mark but also those of Matthew which are of the same import Next the same Interpreter saith that the greater part of the antient Authors were of opinion that Christ was ignorant of the day of judgement not because himself was indeed ignorant thereof but because he made us ignorant of it because he would not reveal it to us because his Body that is the Church was ignorant of it because he dissembled the knowledge thereof and to that purpose he cites Origen Chrysostome Gregory Hierom Beda Theophilact This Interpretation if so be it deserves this name the same Interpreter doth rightly confute by this Argument because at that rate the Father also would be ignorant of the day of judgement in that he revealed it not unto us Again what manner of reasoning had Christ used were this Interpretation admitted The Disciples desired to know of him the day of judgement Christ answereth according to the opinion of these men The Son causeth you to be ignorant of the day of judgement he will not reveal it he dissembleth his knowledge thereof But this was the very thing that the Disciples ask namely that he will declare it unto them A cause should have been alledged why he would not declare it why as they speak he did dissemble it Finally what manner of Interpretation is this I know not that is I dissemble my knowledge Did Christ deal thus with his Disciples and delude them with whom he both might and ought to deal openly Such a kind of speech would be unbecoming even a grave man much more Christ Again the same Interpreter saith that others by name Origen Epiphanius Chrysostome expounded it that Christ was ignorant of the day of judgement because he had not yet experienâ—e of it This opinion he refuteth with the same reason that he did the former because by this reckoning the Father also should be ignorant of it since neither he himself as yet had experience of it He saâ—th that others affirm this to be the sence Neither doth the Son of man know it unless the Father know it but because the Father knows it the Son of man also knowes it as Enthymius speaketh Which
John 15.22 and spoken to them they should not have had sin but now they have no cloak for their sin Let them think that the same thing is said to them to whose hands these Writings come whence they might learn the truer opinion But let all together know that by how much the more our opinion is agreeable to piety by so much the more must they who have embraced it give diligence that they joyn holiness of life with it being assured that the knowledge of the Truth without Godliness will more hurt than profit them The God of Peace grant that all be mutually affected one to another with the same mind according to Christ Jesus that with one heart and one mouth they may glorifie the Father of our Lord Jesus Christ to whom himself also be honour for ever AMEN An INDEX of CHAPTERS of both BOOKS touching One GOD the FATHER The FIRST BOOK SECTION I. Wherein is directly proved That only the Father of our Lord Jesus Christ is the most high God And first out of those Testimonies of the sacred Scriptures which speak expresly of the Father Chap. I. Argum. I. FRom the words of Christ John 17.3 This is life eternal that they may know thee Father the only true God and whom thou hast sent Jesus Christ pag. 1 Chap. II Arg. II Taken out of the words of Paul 1 Cor. 8.6 To us there is one God the Father of whom are all things pag. 13 Chap. III Arg. III From the place of Paul Ephes 4.6 There is one God and Father of all pag. 22 Chap. IV Arg. IV Drawn from the words of Christ Mat. 24.36 But of that day and hour knoweth none no not the Angels of the Heavens but the Father only And Mark 13.32 But of the day and hour knoweth none no not the Angels in the Heavens no not the Son but the Father pag. 27 Now follow Arguments drawn out of those places wherein though the Name of the Father be not expressed yet it is indeed spoken of him Chap. V Arg. V Drawn from the words of Paul 1 Cor. 12.4 5 6. There are diversities of Gifts but the same Spirit and diversities of Administrations but the same Lord and diversities of Operations but the same God pag. 28 Chap. VI Arg. VI Taken from these words 1 Tim. 2.5 There is One God and One Mediator of God and Men the Man Christ Jesus To which are added those Rom. 3.10 There is One God c. pag. 30 Chap. VII Arg. VII Drawn out of those places wherein by the Name of the Only God or the Only wise God or the Only Master God none but the Father of Jesus Christ is designed pag. 36 Chap. VIII Arg. VIII Drawn from the Visions in Daniel and Johns Revelation pag. 40 Chap. IX Sundry Arguments are briefly intimated to shew that none but the Father of Jesus Christ is the most high God pag. 42 SECTION II. Wherein is shewn That Christ is not the most high God so that it may be understood that the Father only is the most high God Chap. I Argum. I DRawn thence That Christ is most frequently distinguished from God pag. 47 Chap. II Arg. II Drawn from the Name of the Son of God pag. 50 Chap. III The Arguments which are in the sequel to be alleaged being distributed a third is proposed from the words of Christ in John Chap. 5.19 The Son can do nothing of himself pag. 52 Chap. IV Arg. IV Fetcht from the places in John wherein it is denied That Christ is the prime Author of his Doctrine pag. 65 Chap. V Arg. V Fetcht from those places in John wherein Christ is denied to have come of himself pag. 67 Chap. VI Arg. VI Fetcht from those places in John wherein Christ denies that he came to do his own will pag. 68 Chap. VII Arg. VII Drawn from thence That Christ did not seek his own glory pag. 69 Chap. VIII Arg. VIII Drawn from the words of Christ John 12.44 He that believeth on me believeth not on me but on him that sent me pag. 70 Chap. IX Arg. IX That Christ was sometimes ignorant of the last Judgement pag. 71 Chap. X Arg. X From the words of Christ Mat. 20.23 To sit at my right hand is not mine to give pag. 76 Chap. XI Arg. XI From those words of Christ Mat. 19.17 Why dost thou call me good none is good but God only pag. 79 Chap. XII Arg. XII From the words of Christ to the Father Not as I will but as thou pag. 81 Chap. XIII Arg. XIII From the words Heb. 5.5 Christ did not glorifie himself pag. 83 Chap. XIV Arg. XIV From the words of Christ John 14.28 My Father is greater than I pag. 84 Chap. XV Arg. XV Drawn from thence That the Son was sent into the world by the Father pag. 89 Chap. XVI Arg. XVI Drawn from thence That Christ received Commands from the Father and kept them pag. 91 Chap. XVII Arg. XVII Drawn from thence That Christ poured out Prayers to the Father pag. 93 Chap. XVIII Arg. XVIII Drawn from thence That all things are given to Christ from the Father pag. 96 An Appendix of this Argument wherein is taught That Divinity was given to Christ of the Father pag. 107 Chap. XIX Arg. XIX That Christ ascribeth both his words and works unto the Father and that he is not the first but second cause of the things pertaining to Salvation pag. 110 Chap. XX Arg. XX From the words of Christ John 8.16 My Judgement is true because I am not alone but I and the Father that sent me pag. 115 Chap. XXI Arg. XXI From the words of Christ John 8.14 My Testimony is true because I know whence I am and whither I go pag. 118 Chap. XXII Arg. XXII From the words of Christ John 8.29 The Father hath not left me alone because I alwayes do the things that are pleasing unto him pag. 119 Chap. XXIII Arg. XXIII That the Father is called the God of Christ pag. 122 Chap. XXIV Arg. XXIV From these words 1 Cor. 11.3 The head of Christ is God pag. 123 Chap. XXV Arg. XXV From the words of Paul 1 Cor. 3. last Christ is God's pag. 126 Chap. XXVI Arg. XXVI From the words 1 Cor. 15.24 28. That the Son shall deliver up the Kingdom to God the Father and shall become subject to him pag. 127 Chap. XXVII Arg. XXVII That Christ is the Mediator of God and Men pag. 130 Chap. XXVIII Arg. XXVIII That Christ is a Priest pag. 132 Chap. XXIX Arg. XXIX That Christ was raised up by the Father pag. 133 Chap. XXX Arg. XXX That Christ is called the Image of the invisible God pag. 139 Chap. XXXI Arg. XXXI Chiefly drawn from those causes for which Christ is in the Scriptures called The Son of God pag. 142 Chap. XXXII Arg. XXXII That there is no mention â—adâ— in the holy Scripture of the Incarnation of the most high God pag. 160 Chap. XXXIII Arg. XXXIII That