Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	aaron_n	according_a	spiritual_a	23	3	5.2969	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A37649	A vindication, or, Further confirmation of some other Scriptures, produced to prove the divinity of Jesus Christ, distorted and miserably wrested and abused by Mr. John Knowles together with a probation or demonstration of the destructiveness and damnableness of the contrary doctrine maintained by the aforesaid Mr. Knowles : also the doctrine of Christs satisfaction and of reconciliation on Gods part to the creature, cleared up form Scripture, which of late hath been much impugned : and a discourse concerning the springing and spreading of error, and of the means of cure, and of the preservatives and against it / by Samuel Eaton, teacher of the church of Jesus Christ, commonly stiled the church at Duckenfield.	Eaton, Samuel, 1596?-1665.	1651 (1651)	Wing E126; ESTC R30965	214,536	435

heaven earth under the earth are represented by John in the service of blessing praising honouring glorifying the Father and the Son in like manner without any distinction they are not heard worshipping the Father through the Son but worshipping and honouring both Father and Son in like manner as two equals or as two coessential persons in the Godhead Yea lest it should be imagined that he that sitteth upon the Throne is the principal object of the worship and that the Lamb is the less principal subordinate and intermediate object of it because he is mentioned first and the Lamb is mentioned after him therefore vers 14. the four and twenty Elders are brought in in this vision worshipping him alone who liveth for ever and ever without the mention of any other though other persons are not excluded And who is this person that liveth for ever and ever It is Christ who gives himself this Title though it be his Fathers Title also Rev. 1. 18. I am he that liveth and was dead and behold I live for ever and ever So it is in the Greek and it concurs in words with this Text of Rev. 5. 14. 3. This distinction as he brings it and means it opens a door to the worshipping of men or Angels any that may be called God's representatives and which act among men in Gods Name for if that be the formal reason of worship given to Christ He is Gods Vice-Roy or Representative which are not Scriptural Titles but names of his own or others devising and he is one that acts in Gods Name then worship may be given to Moses Joshua the Prophets for Moses was in Gods stead to Aaron and to the people I have made thee a God to Aaron sairh the Lord to him Exod. 4. 16. And the Prophets came in Gods Name may they therefore be worshipped According to his Argument they may yea any person or thing that is a means by whom or by which God dispenseth himself to men in a Religious or spiritual way or by whom or which we come to God in worship may be an intermediate object of Religious worship and so we may worship our Ministers which go to God for us and from God come to us and we may worship the Scriptures and the Ordinances by which we have communion with God for these are intermediate things betwixt God and us in worship may they therefore be intermediate objects of worship Seeing he makes Christ such a god as other creatures are but more eminent then they such a god as Moses was as Magistrates and Judges were which carried Gods authority in the Offices upon them a god of the same kinde with them What reason can be rendered if Christ be worshipped upon that account why they also being such-like gods as he and coming with God's authority betwixt God and us should not be worshipped as intermediate objects upon the same account But this is very gross and makes his assertion concerning worshipping Christ as an intermediate object betwixt God and us very gross also 4. It is apparent that Christ both assumed and Saints and Angels have given to him that very worship and honour and service which is peculiar to the high God alone both for matter and for manner 1. Doctrines Institutions and Ordinances have been received submitted to upon the testimony and authority of Christ alone Mat. 5. 21 22. 1 Cor. 11. 23 24. 2. The Ordinances Institutions Laws and Rites of Moses were altered changed abrogated abolished by the Power and Lordship of Christ alone Acts 15. 28. 1 Cor. 12. 5. Heb. 3. 5 6. 3. Believers have rested trusted and depended upon Christ for spiritual help and supply of grace according to their needs Phil. 4. 13. and 2 Cor. 12. 8 9. a place worthy consideration and very convincing if rightly understood and duely weighed 4. Saints have acquiesced and quietly submitted and rested satisfied with the will of Christ and have given up themselves wholly to him to be disposed of according to his pleasure whether to do or to suffer Act. 9. 10. to 17. 2 Cor. 8. 5. 5. Religious praying or prayer for spiritual blessings as it is an act of Religion is a service and worship that hath been given to Christ Luk. 17. 5 the Disciples pray to Christ to increase their faith 2 Thess 2. 16 17 the Apostle Paul prayed to him and Hos 12. 4 Jacob of old time wept and made supplication to him 6. Praise also as it is an act of Religion hath been offered up to him 2 Pet. 2. 18. Jud. v. 24 25. Rev. 1. 6. 7. Swearing hath been by his Name Rom. 9. 1 Paul attests Christ flees to him as a witness and to his conscience let the place be weighed and it will ●ppear to be an Oath and that the words in Christ ●● as much as by Christ Isa 45. 23. compared with Rom. 14. 11. Philip. 2. 10 11. And Rev. 10. 5 6 the Angel sware by him that liveth for ever and ever who created heaven and the things therein and the earth and the things that are therein and the sea and the things that are therein And who is this It is Christ to whom the Creation is attributed and to live for ever and ever is assumed by himself and he makes himself known by this attribute as I have shewed before from Rev. 1. 18. 8. In casting of the lot Christ was invocated for the disposing of it Acts 1. 24. That it was Christ whom they prayed to appears from hence 1. They call him Lord whom they pray to which is Christ's usual name in the New-Testament by which he was distinguished from the Father 2. To chuse an Apostle was Christ's proper work he chose the twelve Apostles and therefore must chuse him who must come in room and place of Judas who was one of the twelve and who fell from his Apostleship by transgression therefore they use it as an argument in their prayer Shew whether of these two thou hast chosen that he may take part o● this ministery from which Judas by transgression fell 3. Christ is the great Lord of the Church an● he ascended up on high that he might give these gifts to his Church Apostles Evangelists c. Eph. 4. 10 11. And he is the great Lord of all his Churches and administers all such things that respect the good of his Churches 1 Cor. 12. 5. 9. The conscience is subjected to Jesus Christ Eph. 6. 5 6 7 9. Masters and servants are enjoyned in this place by the Apostle to do their duties to each other with an eye to Christ and as the servants of Christ and as to the Lord and not to men and as having a Master in heaven with whom there is no respect of persons The Apostle would engage their consciences in the thing and therefore speaks so much of Christ and he could have laid no greater bond upon them if he had mentioned the Father See Col. 3. 22 23 24 where

that he might destroy that is in man's nature might do it the works of the devil The Son of God destroyed but by whose power destroyed he the works of the devil By his own power he is called one that is stronger then the devil Luke 11. 12. And if it had not been done by his own power there was no necessity that the Son of God should have been manifested in the flesh for that purpose for the Son of man might have done it as an Instrument as the Disciples cast out devils which was one of the works of Satan that was destroyed his work was to possess bodies as well as souls and he was cast out which was the destruction of that work but the vertue by which they cast out was none of theirs but Christs but Christ's vertue was his own for as one stronger he spoiled Satan of all he had and destroyed all his works wherein the Almightiness of Christ is manifest And so it appears that Christ is such a Son of God that is Almighty and so consequently no creature-son 3. That Son of God that is omniscient or all-knowing cannot be a creature-son of God But Christ is such a Son of God that is omniscient and all knowing Therefore he is not a creature-son of God The Major is clear because Omnisciencie is like Omnipotencie it is incommunicable to the creature being one of Gods attributes The Minor may be proved from Revel 2. 18 23. The words are Thus saith the Son of God who hath his eyes like a flame of fire that is to give light to him in all the world by which he may see all things Therefore it is added And all the Churches shall know that I am he that searcheth the heart and trieth the reins and giveth to every one according to his works Christ speaketh of himself as the Son of God and shews what a Son he is such a Son that is equal to his Father who can search as deep and inward and hidden things as the Father can he hath his Fathers eyes his Fathers knowledge wisdom and understanding It is the one onely God's priviledge and prerogative to search the heart as I have proved from Jer. 17. 9 10. already and yet Christ as the Son of God doth it Therefore he is no creature-son but such a Son as is the one onely God also The fourth Argument that carries on the same designe viz. tends to prove this Doctrine of his against the Godhead of Christ to be destructive to the Gospel in some main point of it is this Arg. 4. The Doctrine that subverts and destroys true Baptism and brings in a false and unscriptural Baptism that Doctrine destroys the true Gospel and Scripture and brings in another Gospel and Scripture in a main point of it But this Doctrine of his which makes whole Christ a creature subverts and destroys true Baptism Therefore this Doctrine of his destroys the true Gospel c. The Major cannot be gainsaid because Baptism is numbered among the highest Fundamentals of the Scripture to be believed the denying of which will destroy if any thing will destroy Eph. 4. 5 6. One Lord one Faith one Baptism one God and Father of all And it is called a principle Heb. 6. 1 2. And because the fruit of Christ's death which stands in remission of sins is the mystical and spiritual part of Baptism Acts 22. 16. 1 Pet. 3. 21. The Minor Proposition may be thus corroborated and confirmed That Doctrine that brings in a Baptism which is into the Name of a meer creature subverts and destroys true Scriptural Baptism and brings in a false unscriptural Baptism But this Doctrine of his which makes whole Christ a creature doth bring in or set up a Baptism which is into the Name of a meer creature Therefore this Doctrine of his subverts and destroys true Scriptural Baptism I shall strengthen both Propositions because perhaps he will deny both and will begin with the proof of the Major viz. that to baptize into the Name of a meer creature destroys true Baptism and sets up a false 1. Because the true Scriptural Baptism is the Seal of a Covenant betwixt that one true God and the believer that partakes of it in which the believer consecrates and gives up himself to believe on and be servant to the true God God and the believer are the confederates The believer is not confederate with any creature As he gives not himself up to the creature so neither can any creature accomplish for him those great blessings of the Covenant but he depends upon God alone for them The Covenant which is sealed is the Covenant of Grace by which we are saved 2. Because true Gospel-Baptism is the confirmation of Adoption which respects the true God alone for in Baptism the Name of God is named upon the believer and the believer carries God's Name upon him And this the Apostle Paul doth point at when he reproves the Corinthians for calling themselves by the name of Paul saying I am of Paul The Argument that he makes use of against them is this Were you baptized into the name of Paul As if he should have said His Name ye bear and his children ye are into whose Name ye were baptized but were ye baptized into the name of Paul that you will carry his name No ye were not but into the Name of God to note out your adoption to God To be adopted and to be the sons and daughters of the Almighty is all one 2 Cor. 6. 18. And we are not adopted into sonship to any creature that is unscriptural doctrine and not to be received 3. Because true Gospel-Baptism is the acknowledgement of the believers subjection unto Divine Soveraignty or the authority of the most high God for by Name Authority is frequently understood to do a thing in the Name of any Prince or Monarch or State is to do in the Vertue Power and Authority of them and to baptize in the Name is to baptize in the Authority of God whose Ordinance it is and from whom the blessing must come And for such-like reasons as these it was that the Apostle shunned and declined baptizing into his own name he looked upon it as sacrilegious to God and an usurping upon God 1 Cor. 1. 14 15. I thank God saith he I baptized none of you save Crispus and Gaius lest any should say that I baptized into mine own name Thus jealous was Paul lest he should assume and arrogate to himself that which is the prerogative of and is proper to God The Minor Proposition viz. That this Doctrine of his which makes whole Christ a creature doth bring in and set up a Baptism which is into the name of a meer creature carries evidence in it self because Baptism is an Ordinance that without contradiction is into the Name of Christ and consequently into the name of a meer creature if whole Christ be a creature Object All that I can foresee can