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Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B27515	Reflections on two discourses concerning the divinity of our Saviour, written by Monsieur Lamoth in French, and done into English written to J.S.	Nye, Stephen, 1648?-1719.; E. E.	1693 (1693)	Wing N1508B	32,573	26

also doeth the Son I say if to these you add the Son can do nothing of himself and again I can of my self do nothing our Saviour's meaning will be clearly this The Son raiseth the Dead giveth Sight to the Blind and doth whatsoever else of that miraculous Nature that the Father himself sometimes doth but 't is with this immense Difference that the Son can do nothing of himself nothing by his own proper Authority or Power but by the Power and Spirit of the Father dwelling in him as in former Prophets It is our Saviour himself and after him the Apostle Peter that make this Explication and give this Account of that miraculous Power of our Saviour by which he did whatsoever things the Father doeth John 14. 10. The Father that dwelleth in me he doeth the Works Matth. 12. 28. I cast out Devils by the Spirit of God Acts 2. 22. Jesus of Nazareth a Man approved of God among you by Miracles and Wonders and Signs which God did by him in the midst of you We have seen with what Conscience our Author quotes the Scriptures I am desirous to make trial whether his Judgment be no greater than his Sincerity Those Words of our Saviour which he is so desirous to conceal the Son can do nothing of himself and I of my self can do nothing I beseech you Sir are they the Voice of God or of a Man Will he that is true God and Almighty say I can of my self do nothing it is by the Power and Authority of another by which I do whatsoever I do Come we to his two next Places that Christ will raise Believers at the last Day and that he will change their vile Bodies to be like his glorious Body according to that Power by which he is able to subdue all things to himself I will put a Question to this Gentleman Doth Mr. Lamoth think that the Lord Christ in his present State of Exaltation now raises or will raise the Dead by any other Power but that by which he raised the Dead while he lived upon Earth His Hypothesis will not allow him to say that the Lord Christ hath now any greater or other Power than he had while he was upon Earth It remains therefore that our Lord Christ will raise the Dead at the last Day by the same Power by which he raised divers Persons in his Life-time But I will demonstrate to him that Power was not our Lord 's inherent proper or own Power but given to him by God pro renatâ for the present Occasion and that too at the Instance or Prayer or Suit of our Lord Christ to God We see this very plainly in the case of Lazarus whose vile Body nay whose corrupted Body was by him changed and restored to Life For when Jesus came to the Grave of Lazarus to call him forth to Life again before he says Lazarus come forth he first devoutly owns by whose Power he enterprised this Miracle see his Words John 11. 41. Jesus lift up his Eyes and said Father I thank thee that thou hast heard me And I knew that thou always hearest me but because of the People which stand by I say it that they may believe that thou hast sent me When he had thus spoken he cried with a loud Voice Lazarus come forth I am willing Sir that our Opposers try all their Skill use all their wonted or any new Elusions to wrest this Text out of our Hands Let them tell us whether our Saviour doth not here attribute both his Power and Authority of raising this dead Person to only the Prevalence of his Prayers with God who always saith he heareth me Let them tell us if they dare and if it destroys not their Hypothesis that now however in his State of Exaltation the Lord Christ hath a new Power and that he shall raise the Dead not as while he was upon Earth by an extraordinary Power conferred on him by God who hath sometimes given the same Power to dead and dry Bones 2 Kings 13. 21. but by a Power newly grown up in himself To the Text of St. John concerning the WORD without him was not any thing made that was made I have largely shown in the 5th Chapter of the Answer to Mr. Milbourn that the Evangelist is there speaking of the new Creation or the Gospel-Oeconomy and State of things not of the outward visible or material Creation or World If Mr. Lamoth will satisfy the Reasons alledged in that Answer the Socinians will be indebted to him for ever But he urges us in the last Place with St. Paul's Words Col. 1. 16. For by him were all things created in Heaven and in Earth visible and invisible all things were created by him and for him It must be confess'd that this Allegation hath but one Fault In the Judgment of all the Criticks and Interpreters of Note of our Author 's own Party 't is most falsly translated they read the Text after this manner for by him by the Lord Christ were all things modelled that are in Heaven and that are in Earth visible and invisible they were all modelled by him and for him The invisible Powers of Heaven even the Angelical Orders and the State of Affairs upon Earth more especially those of the Church have undergone a very great Change have been modelled and as it were new-made by the Lord Christ On Earth he hath abolished Paganism Idolatry and Superstition and introduced in their room the Knowledg of the one true God and a moral Righteousness In Heaven the Angelic Orders are put under his Directions and by him engaged in the Defence of the Church Heb. 1. 14. Mr. Lamoth may see in the fourth Letter of the Brief History of the Vnitarians how many learned Persons Fathers and Moderns of his own Party have thus understood this Text They plainly saw that St. Paul speaks here of the new Creation not of the original making but the modelling or new-making of things and I cannot think it necessary further to answer Monsieur Lamoth upon this Text till he has satisfied the Reasons of the Judicious and Learned of his own Party The last Attribute to evince that the Lord Christ is equal with God is his Mercy Our Author saith Christ's Mercy is sufficient to demonstrate him to be true God His Proof of this is that St. Paul so commonly wishes Grace and Peace to the Churches from God the Father and from our Lord Jesus Christ. He saith at p. 43. An Apostle would be better advised than to wish them Grace from any other but only God the Scriptures he saith never tell us of the Grace of Angels or of Men. He advances another Example of his Ignorance or his Forgetfulness when he tells us that 't is said by our Saviour to the Disciples Baptize all Nations in the Name of the Father of the Son and of the Holy Ghost And St. John saith There are three that bear Record in Heaven the Father

or his Secrets to these new Believers he did not judg them fit to be trusted till they were well grounded and setled in the Faith he knew what all Men are how sickle and uncertain nay oft-times designing and malicious so he needed not that any should bid him be cautions or aware of Men Himself knew better than all Men the Infidelity Treachery Variableness and all other Infirmities of Men therefore he would not confide in Persons not known to him by some Experience first had of them This is the natural and obvious Sense of St. John's Words they are very evidently a Testimony of our Saviour's Prudence as a Man not of his Omniscience as a God There is no more Force to Mr. Lamoth's Purpose in St. Peter's Words to our Saviour Thou knowest all things The Lord Jesus had said to Peter Peter lovest thou me Peter grieved that such a Question should be put to him answers Lord thou knowest all things thou knowest I love thee His undoubted meaning is There is no Secret hid from thee thou fore-sawest my Fall my unhappy Weakness in denying thee but neither is it hid from thee that I love thee and then also loved thee though for a Moment Fear overcame Love What is there in this Answer to perswade any reasonable Man that Peter made his Master to be God or believed another a second God Thou knowest all Secrets but was not Peter aware that it was by Revelation from God by God's inhabiting Spirit or Inspiration that our Saviour and so many other Prophets knew all the Secrets of the Persons with whom they conversed Let us see whether we cannot even wrest it from our Opposers that all our Saviour's Knowledg whether of Secrets or of things to come was by Revelation from God not from his own proper and natural Omniscience as God! St. John speaking of our Saviour in his present State of Exaltation has this Passage Rev. 1. 1. The Revelation of Jesus Christ which God gave to him to shew to his Servants things that must shortly come to pass and he Christ sent and signified it by his Angel or by his Messenger to his Servant John What Artifices what Elusions or Shifts will Mr. Lamoth betake him to to get rid of this Text which indeed putteth an End to the Question of our Saviour's Divinity For were he indeed God were his Knowledg of all Secrets and of things to come from his own Omniscience as God it could never have been said of him the Revelation of Jesus Christ which God gave to him to shew to his Servants Our Opposer's last Hope is in the Words of our Saviour I search the Reins and Heart He ought to know that to search the Heart and Reins is an Hebrew and Scripture-Phrase or Form of speaking and signifies no more but this to know the most secret Thoughts and Purposes of the Mind and Heart This Knowledg is originally in none but God but it may be in others derivatively by Derivation or Revelation from God Only God knoweth the Reins and Heart originally of himself or by his own proper and natural Omniscience but Prophets and more especially our Saviour search and know the Hearts secondarily derivatively by God's Revelation to them or by his inhabiting Spirit in them We are assured that only this last was our Saviour's meaning in these Words I search the Heart by the first Words of this Book of Revelation before quoted even these the Revelation of Jesus Christ which God gave to him There could be no need that God should make a Revelation to him if he himself knew the Reins and Heart by a natural Omniscience of his own In one Word we ought not to stick at the mere Syllables I search the Heart but should consider the Import or Sense of that Phrase in the Scripture-Language If it signifies only thus much to know the Thoughts of the Heart or Mind it will not prove the Person of whom they are spoken to be omniscient or God unless it be also said he knoweth the Heart by his own Omniscience and not as 't is said of our Saviour by Revelation from God or God's inhabiting Spirit The fifth Attribute of God is his Power and this Author fears not to say at p. 40. the Lord Christ is as powerful as God I marvel that a sensible Man could say such a thing for as powerful as God is plainly to say two Almighties and two Gods 'T is impossible for Mr. Lamoth to evade this contradictory and blasphemous Consequence but by another which will be as silly as this is impious He cannot escape it but by saying that the Lord Christ himself is that God but then as powerful as God amounts to this as powerful as himself Hath Mr. Lamoth taken a Journey from France into England to bless us with such a Discovery that the Lord Christ is as powerful as himself or is as powerful as he is powerful But here too we must examine his Proofs our Saviour saith of himself John 5. 19. What things soever the Father doeth those also doeth the Son Again he saith John 6. 40. He that believeth on me hath eternal Life and I will raise him at the last Day And St. Paul saith of him Phil. 3. 21. Who shall change our vile Body that it may be like his glorious Body according to the Working whereby he is able to subdue all things to himself Lastly we have this Argument of our Saviour's Almighty Power that St. John saith Without him was not any thing made that was made John 1. 3. Which thing St. Paul dilates more largely in these Words For by him were all things created that are in Heaven and that are in Earth visible and invisible all things were created by him and for him Col. 1. 16. 'T is the perpetual Method Sir of our Opposers to argue from imperfect broken Passages of Holy Scripture concealing what goes before and what follows after as also how those Expressions are elsewhere interpreted by the Scriptures themselves But the Reason of this is never so little Sincerity in quoting the Scriptures would ruine their Cause Be you Judg Sir whether this be not a just Charge The Lord Christ saith Mr. Lamoth is as powerful as God for he himself saith Whatsoever things the Father doeth those also doeth the Son but he conceals what goes before in the same Verse Verily verily I say to you the Son can do nothing of himself And what again follows at ver 30. I can do nothing of my self He was aware that these explicatory Expressions would destroy his Argument from that part of the Verse which he alledged to prove that our Saviour is another Almighty therefore he was resolved only to quote the Part of the Verse which being separated from the rest and repeated by it self would seem to make for his Purpose But if you add to these Words which he hath dislocated from the rest even to these What things the Father doeth those