Saul none of Davide enemies he was the chiefest and therefore segregated from the rest Thus having taken off the Charet wheels of your Argument the Conclusion cannot advance up by its assistance I Come now to Heb. 7.3 Heb. 7.3 Answ I perceive you are willing to gather from this Text the Eternity of Iesus Christ but on this tree grows no such fruit You say that Christ is here resembled in reference to his Eternity to Melchisedek without beginning of days or end of life Pray Sir was Melchisedek Eternal If so then he was God But he was neither the Father nor the Son nor the Holy Ghost whatever some have conceived I hope you will not allow a quaternity of Persons in Unity of Essence And therefore will allow that the words be taken in a figurative sense Quod non narratur ponitur quasi non sit Melchisedek was without beginning of days or end of life in that there is no mention made either of his birth or death in the History of Moses or especially in reference to his Priesthood the time of its beginning and ending being not certainly known So our High Priest Jesus Christ is without beginning of days or end of life YOur next Scripture is Prov. 8.22 Prov. 8.22 Answ The Lord possessed me in the beginning of his way before his works of old I was set up from Everlasting from the Beginning or ever the Earth was The meaning is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sept. The Lord who is Possessour of Heaven and Earth obtained or created me when he began to work before all his ancient works And I was set up or anointed to have the dominion of all things and that from Everlasting that is from the Beginning before the Earth was The Septuagint have the words thus The Lord created me the beginning of his ways for his works Dominus acquisivit me principium viaesuae ante opera ex tunc A saeculo principatum babui à capite ab initiis terrae Mont. He founded me in the Beginning before the Earth was made Montanus thus The Lord obtained me the beginning of his way before his works from thence I had dominion from Everlasting from the Beginning from the beginning of the Earth The thirtieth verse speaks of Christ as having a being before Gods works of old yet so as that it was created one THE Scripture which follows next in your Paper Zach. 13.7 is Zach. 13.7 Awake O Sword against my Shepheard against the man that is my fellow saith the Lord of Hosts Answ I suppose that you would infer hence the coequality of Jesus Christ with the Lord of Hosts whose words those are But doubtless when you drew up this Conclusion you hearkned to the sound not the sense of our English word Fellow which doth not always note equality as from Psalm 45.7 and Heb. 1.9 you may be informed where the Saints are called the Fellows of Christ from which none acquainted with Reason or Scripture will conclude their coequality with him Had you consulted with the Hebrew word used in the Text you would have been a stranger to so strange an inference For the words translated My Fellow might be rendred My Citizen my Neighbour my Second Hebraea vox proximum aut amicum sonat qui stat è regione alterius Et praesto est à emnia amici officia comparatus quamobrem idem in sinu patris esse ad dexteram illius sedere dicitur intercedens pro nobis Trem. in Locum my Lievtenant my Vicar my Friend So the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man my Citizen or Neighbour Tremelius thus Virum proximum meum The man my Second my Lievetenant my Neighbour my Vicar or the like Tremellius and Iunius in their Marginal Notes speak thus The Hebrew word say they signifies one that is very near or a friend who stands over against another and is ready at hand for all friendly offices wherefore the same to wit Jesus Christ is said to be in the bosome of the Father and to sit at his right hand interceding for us And so the words acquaint us with these two things especially 1. That Christ is the Principall object of Gods dearest affection The man my fellow quem maxime amo saith Groti us whom I most of all love 2. That Christ is Gods Principal Servant in his highest tranfactions One that is Gods Representative as the word in the Text holds forth and the Scripture everywhere speaks I might now collect from the words something to oppose the Doctrine you assert they being spoken of a man and in reference to the Lord of Hosts who cannot possibly have an equall unless it were possible to have two Gods BUT I shall pass by that and hasten to the Scripture next appearing which is Iohn 3.13 John 3.13 And no man hath ascended up to Heaven but he that came down from Heaven the Son of Man which is in Heaven Answ Sir what your intent was in alledging this Text I no whit doubt but the reason of your inference thence is yet to me unknown Thus the words may be understood No man hath ascended up into Heaven that is no man hath known those Divine things the knowledge whereof is reserved for another life or those Divine things which are known in this life as they are in themselves nakedly appearing without their earthly habits and as expressed in a remote and Angelicall Language But he that came down from Heaven the Son of Man being in Heaven that is The Son being excepted who was in Heaven and descended thence for some work which he had to do on Earth or thus he being excepted who came down from Heaven to wit the Son of Man who is in Heaven that is in the bosome of the Father knowing his Secrets and Divine things as they are in themselves notwithstanding he speaks only of those things and in that way which men are now capable of I shall countenance this Exposition with a few Reasons 1. Because this sense and meaning wherewithall I have cloathed those words is no way opposite to the analogy of faith There is nothing as I suppose to be picked out of my words which the Doctrine of the Gospel will pick a quarrell with But this Exposition lessens the number of those Texts that plead for Christ as most high God But let not Scripture be forced let every Text speak what it knows To misapply is to pervert Scriptures 2. Because the sense which I would that this text should own and allow is elswhere challenged by the like phrases to themselves as their due Ascendere in coelum to ascend into heaven is to penetrate the secrets of heaven as Grotius speaks on this place In the like manner doth Musculus and Bucer understand the words In the same sense is the like phrase to be taken Prov. 30.4 and so Piscator expounds it And thus to be in heaven is to
suppose will be silence Master Eaton's Scriptures and Instances THe Doctrine against Christ being God is not onely contradictory to the Scripture which doth most clearly hold him out to be so as when he is called God in Psal 45.6 Thy throne O God is for ever and ever The mighty God Isa 9.6 The great God and our Saviour in Tit. 2.13 The true God Joh. 5.20 and when the incommunicable name Jehovah is attributed to him in Jer. 23.6 which signifies one that hath being of himself and gives being to his promises and so becomes proper to the most high God alone and when he is called The everlasting Father Isa 9.6 and in that saying of Christ to the Jews Before Abraham was I am Joh. 8.58 and in that Rev. 1.8 I am Alpha and Omega the Beginning and the End saith the Lord which was is and which is to come the Almighty and when he is said to be in the beginning and to be with God and to be God Joh. 1.1 and when it is said that by him all things were made and without him nothing is made that was made and when Christ saith that he is always and so with all the faithful to the end of the world Matth. 28.20 and when he asserts that he knew all the works of the Churches which at that distance as meer man he could not do Rev. 2.2 and when he is said to be the first-born of every creature where his eternal generation is held out Col. 1.15 and that by him all things were created vers 16. Now because Creation is a making of all things out of nothing and required an infinite power God could make use of no instrument inasmuch as God cannot give an infinite power to any creature because no creature is capable of such a divine attribute for it would make him God to be almighty or to be infinite in power And when he is resembled in reference to his eternity to Melchizedek Without beginning of days or end of life Heb. 7.3 and that in Prov. 8.22 The Lord possessed me in the beginning of his way saith Christ Before his works of old I was set up from everlasting vers 30. Then was I by him as one brought up with him c. And that in Zech. 13.7 Awake O sword against my Shepherd against the man that is my fellow And that in Joh. 3.13 No man hath ascended up into heaven but he that came down from heaven even the Son of man that is in heaven And that in Joh. 17.5 Glorifie me O Father with that glory I had with thee before the world was There be many other pregnant Scriptures which would be too long to mention for the proving of Christ to be God in that sence which we usually speak of God and therefore that opinion that denies it contradicts these Scriptures But further it may be truely said that this Doctrine that makes Christ a meer creature brings in as it were another Gospel destroys the true Gospel in many of the parts of it and brings in another Scripture in many points 1. As first if Christ be but a meer creature and not God then the giving of Divine worship and honour and service to a meer creature is lawful and warrantable and yet everywhere forbidden in reference to any creature but is practised to Christ in Rev. 5.12 13 14. and would be Idolatry if Christ were not God 2. If Christ be a meer creature then it is lawful and warrantable to believe in a meer creature which is against the tenour of the whole Scripture but is commanded in reference unto Christ Joh. 14.1 and salvation is annexed to it Joh. 3.36 3. If Christ be but a meer creature then faith in a meer creature can save man which is absurd and gross and contrary to the Scriptures for Abraham believed God and it was accounted to him for righteousness Rom. 4.3 and so was saving 4. If Christ be but a meer creature then a meer creature is the Saviour of men saving them with a mighty and eternal salvation as the Scripture speaks but this is against the whole current of the Gospel which speaks of God our Saviour Tit. 2.10 13 and in many other places 5. If Christ be but a meer creature then a meer creature is Mediator betwixt God and Man which cannot be because a meer creature is no way meet to be a days-man for God and because a Mediator must either partake of both God and Man or of neither else he will rather be a party then a Mediator if he partake of Mans nature and not of Gods if he be Man and not God Therefore this Mediator betwixt God and Man is called Emmanuel that is God with us or God in our nature God manifested in the flesh 1 Tim. 3.16 or God made flesh as in Joh. 1.14 6. If Christ be but a meer creature then the righteousness of Christ which is imputed to believers is not the righteousness of God but the righteousness of a meer creature But this is against the tenour of the Scripture Phil. 3.9 7. If Christ be but a meer creature then to pardon sin belongs not to him because Scripture testifies that none can forgive sin but God because all sin is against God therefore none can forgive it but God But it is evident Christ took the authority of forgiving sin Son saith Christ thy sins are forgiven thee and Luke 7.48 8. If Christ be but a meer creature then the value of that offering which Christ offered when he offered himself to God is taken away and the satisfaction which Christ gave to Divine justice is destroyed for if the person that died were a meer man and the blood that was shed the blood of a meer man and not of God as it is called Acts 20.28 then how could it satisfie for the sins of many transgressors for there is no proportion betwixt one meer man dying for sins and many men sinning and deserving death each of them for the sins they have committed And how an infinite Justice offended should be satisfied with a sacrifice finite in value is unconceiveable and against the tenour of the Scripture 9. If Christ be a meer creature then the intercession of Christ is utterly overthrown for Christ if meer man being in heaven cannot know the state of his Church in all places upon earth therefore cannot intercede for it 10. If Christ be a meer creature then how can he protect and defend and save and direct and rule and govern his Church in all the world in every condition and against all enemies he being at such a distance and remoteness from the Church and yet it is said of him that he is able to save to the utmost those that come to God by him Heb. 7.25 and that he is with them to the end of the world and Christ stood by Paul and strengthned him in suffering Acts 23.11 and Rev. 3.10 Because thou hast kept the word of my patience I
sent into the world may without blasphemy be called God or the Son of GOD. That this might be applyed to Christ Christ himself appeals to his works sending the Pharisees thither to satisfy themselves that he was sent of the Father If I doe not saith he the works of My Father beleeve me not But if I doe though ye beleeve not me beleeve the works that ye may know and beleeve that the Father is in me and I in him verse 37 38. Thirdly he declares his inferiority to God in that he saith that the Father sanctified and sent him into the world that is prepared and gave him a Commandement for the exercise of a very great authority ver 36. Hence may be easily seen by a judicious ey that Christ intended not by this saying of his I and my Father are one to hold himself equall to the Father or one in Essence with him But how are we then to understand the words This sentence I and my Father are one admits of this meaning I and my Father are one in work the same work that I doe my Father he doth also The like phrase by the consent of all is taken in the like sense 1 Cor. 3.8 Now he that planteth and he that watereth are one How one unless in work The context will constrain us if we consider it well to baptize Christs expression into the same acceptation For the words in dispute close up a glorious discovery of that gracious protection which Christ affords to the sheep of his Pasture which also he affirms to be the work of his Father and so in work they are one Now who can hinder the drawing up of this conclusion That whole Christ is a Creature The second Argument contributing something to this Position That whole Christ is a Creature now follows Argum. 2 He that lives by another is a Creature But whole Christ lives by another Therefore whole Christ is a Creature That God lives of himself is a generall and undeniable Maxime Wherefore I should but waste time if I should spend time in the confirmation of this that he is a creature who lives not by himself but by another But for the Minor That whole Christ lives of another there is need of proof That scripture which without stammering doth speak it forth is John 6.57 As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me Here Christ speaks no parable but plainly shews us that life is originally in the Father and that he himself is sent by and so subject to the Father and that he lives not by the God-head as united in one person with the Man hood but by the Father even as beleevers live by him in that they doe not immediately derive their life from the Father but mediately through the Son Therefore whole Christ is a Creature The third Argument which takes part with the foregoing appears clothed with these expressions Argum. 3 He that hath what he hath from another is a Creature But whole Christ hath what he hath from another Therefore whole Christ is a creature The Major is as clear as the Sun shining at noon day the truth whereof men need not put on spectacles to see wherefore I shall pass by it as needless to be spoken to and hasten to the Minor which doubtless some will deny That what Christ hath what he hath received from another the Scripture doth abundantly speak and bear witness to Christ confesseth that all things are delivered to him of the Father Luke 10.22 The Father saith John the Baptist loveth the Son and hath given all things into his hand John 3.35 That this may be more evident I shall instance in a few particulars and therein confine my self to the Authority and sufficiency of Jesus Christ which are the main and things including in them all the rest 1. I shall begin with Christs Authority which though it be exceeding great and glorious Christ being a God a King of Kings and Lord of Lords and having a name or authority above every name that is named not onely in this world but also in that which is to come yet it is derived from and subjected to the power and authority of another He is a Lord but Peter tells us that he is a made Lord Acts 2.36 Therefore let the house of Israel saith he Know assuredly that God hath made that same Iesus whom ye have crucified both Lord and Christ He was appointed and anointed by the Father both for the having and exercising of Soveraign Authority and power Heb. 1.2 with the ninth of the same chap. both which places as all confess speak of Christ in the highest consideration Paul Ephes 1.20 21 22. doth plainly informus that the Father of Glory whom he calls v. 17. the God of our Lord Iesus Christ having raised up Christ from the dead did set him at his own right hand in the Heavenly places far above all Principality and Power and Might and Dominion and every name that is named not onely in this world but in that which is to come and hath put all things under his feet and gave him to be the Head over all things to the Church That his Name Power or Authority was by gift doth with the greatest evidence shine forth from Matth. 28.18 and Phil. 2.9 2. Now let us come to the next thing the Sufficiency of Jesus Christ which though it be All-sufficient in reference to his Work and Offices yet is not Originally his but from another as the Fountain thereof I shall illustrate this in some few particulars First Christs sufficiency to instruct in Doctrine was from another All the treasures of wisdome and knowledge are hid in Jesus Christ Col. 2.3 And his lips have abundantly yea sufficiently dropt the honey and the honey comb I mean the doctrine of the Gospel This Doctrine was not Originally his he enjoyed it being conveighed from another to him and did by the assistance of another teach and publish the same Christ himself affirms that the Doctrine he taught was not his own but his that sent him that it was of God and that he spake not of himself Joh. 7.16 17. He received what he hath delivered unto us Grace was poured into his lips Psal 45.2 He testifies what he hath seen and heard as in John 3.32 What he hath seen and heard that he testifieth and no man receiveth his testimony said Iohn the Baptist This was spoken of Christ who came from Heaven as is evident from the precedent verse To this Christ bears witness in that saying of his to his Disciples Iohn 15.15 Henceforth I call you not servants for the servant knoweth not what his Lord doth But I have called you friends for all things that I have heard of my Father I have made known unto you That which Christ by the Angel signified to Iohn God gave him Rev. 1.1 He also in the work was assisted by
enjoy the discoveries of Gods hidden secrets Thus Paul was in the third heavens when he heard unspeakable words which is not possible for a man to utter 2 Cor. 12. In this sense Christ was in heaven saith Grotius Christus introspexit patris intima saith he Christ looked into the most secret things of the Father 3. Because this sense which I have joyn'd to this text makes the text appear as fitly joyn'd with its context In those two verses which immediately precede this Christ doth reprove Nicodemus for his unbelief which he aggravates from the certainty of the thing spoken Verily verily we speak what we know c. and then from his perspicuity in speaking if I have told you earthly things that is either things that may and are necessary to be known in the earth or else the words have respect onely to the manner of Christs holding them forth and ye beleeve not how can ye beleeve if I should tell you of heavenly things In this thirteenth verse you have an exclusion of all men Christ excepted from the knowledg of heavenly things which are reserved for another world or which are known here as they are in themselves THe last Scripture which I find in your Paper John 17.15 is Ioh. 17.5 And now ô Father glorifie me with thine own self with the glory I had with thee before the world was Answ This Verse is part of Christs prayer and will no way disrelish this meaning O thou Father who dost abound in kindness and art the fountain of goodness the time being come of finishing my course in earth and returning to thy self glorifie me in heaven who have emptied my self taking to me a naturall and mortall body and walking among men in form of a servant and now being ready to humble my self to the death even the death of the Cross in obedience to thee with that glory which I had in heaven before the world was being then with thee as Heir of all things clothed with Majesty and Glory answerable to that high station wherein thy pleasure was to set me and to that great dominion wherewithall thou wast pleased to invest me SIR What you can fetch from this scripture to confirm your doctrine of Christ's Deitie doth lie as yet under the shadow of darkness and in the land of obscurity That much might be gathered hence by a good deduction to make opposition against your assertion is not a little perspicuous and apparent A few things I shall present you with as a taste of that which might be gathered hence to disown that point and conclusion which with so much heat and passion you endevour to uphold and maintain amongst us It appears from this Scripture That whole Christ is a Creature First in that he directs his prayer to the Father If our Lord Jesus were God equal with the Father there had been no need nor can cause be shew'd why he should supplicate to the Father a Person in the Trinity and not act relyance on the Godhead which dwelt in him bodily These words spake Iesus and lift up his eyes to heaven v. 1. Secondly in that the Glory was not divine which he had with the Father before the world was Because this Glory which he had in heaven with the Father before the world was at this time of his praying was separated from him This must be asserted or I know not how Christs prayer can be justified We doe not pray but praise for things we have if we know that we have them but it cannot be imagined that Christ was ignorant of what he had Now if Christ were a person in the Trinity coequall with the Father and so enjoying by the same right the highest Glory he could not especially with the Father or in heaven be without it in any sense whatsoever as by the clouding darkning or obscuring of it Therefore the glory which he had with the Father was not the highest glory but a glory proceeding from the Highest and so by good consequence He who at that time was the subject of it was really and indeed a Creature Thirdly it appears that the Glory which he had with the Father was not Divine or the highest Glory because it was to be communicated Glorifie me ô Father with that glory c. Now the Highest Glory being infinite could not be given or communicated to the humane nature which was finite and so uncapable of it This is but your own assertion in what you speak relating to the creation but 't is absurd to conceive that the Divine glory which is essentiall in God could be communicated to the Divine Nature of Jesus Christ And therefore this Glory was not the highest and the subject of it was a Creature Thus I shall take my leave of the Scriptures which you alledg to confirm that Jesus Christ is the most High God leaving them for that they are intended for being without controversie not useless but exceeding usefull SIR Unto your texts of Scripture you adjoyn one Reason if it please you so to call it which I shall set down in your own words thus It may be said truly that this Doctrine which makes Christ a meer creature brings in as it were another Gospel destroys the true Gospel in many of the parts of it and brings in another Scripture in many main points Come now let us reason together concerning this your Reason which is formidable in appearance to your Antagonists but whether it carries the Sword of truth in its hand and strength of conviction let us now seriously consider That we may with the more certainty and facility determine I shall be your leave draw your Reason into the form of an Argument Thus That Doctrine which brings in as it were another Gospel destroys the true Gospel in many of the parts of it c. is erroneous and to be rejected But that Doctrine which makes Christ a meer creature doth so Therefore SIR I shall subscribe with both hands if need be to the Major that it is true And if the Minor be of the same blood I shall conclude with you in the conclusion and let him be Anathema that holds the contrary But how will it appear that that Doctrine which makes Christ a meer creature doth bring in as it were another Gospel destroys the true Gospel in many of the parts of it c That it might be evident you bring in twelve Instances which were they good and true though fewer might serve for a sufficient Jury to bring in a finall verdict concerning the thing in debate but of what moment your Instances are let us now examine Instance 1 If Christ be but a meer creature and not God then the giving ef Divine worship and honour and service to a meer creature is lawfull and warrantable which yet everywhere is forbidden in reference to any creature but is practised unto Christ in Rev. 5.12 13 14. and would be Idolatry if Christ were not God Answ
the ground of his confidence was anothers assistance Psal 16.8 9. I have set the Lord always before me because he is at my right hand I shall not be moved Therefore my heart is glad and my glory rejoyceth my flesh also shall rest in hope c. Also in Esay 50.7 The Lord God will help me therefore shall I not be confounded therefore have I set my face as a flint and I know that I shall not be ashamed c. The Minor being made clear the Conclusion will not hide its face Therefore whole Christ is a Creature Thus I have done with the third Position and so have brought my Answer relating to John the 8. 58. unto a period WHerefore I shall now scan the Scripture which meeteth us next which is Rev. 1.8 Answ From this Text you would inferr Rev. 1.8 Answ that Jesus Christ is the most High God and that doubtless for this cause Because Christ here speaking of himself doth appropriate to himself terms equivalent to that of most high God But Sir how can you demonstrate that these are the words of Christ and that they are here appropriated and do relate to him You peradventure will say that the thing is evident in that he is called the Lord who here speaks and to whom those Titles are applied If this be your demonstration it is full of darkness and helps nothing to resolve the scruple For God or the Father distinct from Christ is called the Lord Acts 3.19 20. chap. 4.26 And frequently in this Book of the Revelation To this Title you will it may be add the testimony of learned Interpreters who take the words as spoken by Christ and of himself Confirmatio salutis praecedentis à dei ipsius verbis quae suaÌ„ operationem in res creatas singulas aeternitatem immutabilè in sâ—se in omnibus suam omnipotentiam asserit illam trinitatem quae ante lict a est divinibus concluditur essentiae suaeunitate Bez. Non negamus quosdam etiam Orthodoxos Interpretes Lyranum item Riberam Jesuitam haec Deo absolutè seu Trinitati tribueri hoc loco Par. It is true that some so conceive of the words but not all Beza conceives that these words are spoken of God absolutely taken Pareus confesseth that certain Orthodox Interpreters do attribute the word to God as they consihim absolutely And therefore if our faith be built upon the sayings of men we shall not here know what to believe Wherefore we must betake our selves to Reason whereby the spirit may convince us of whom the Text in controversie is to be understood That it is to be understood of the Father these Reasons may help forwards to satisfaction 1. Because this Text declares the principal Authour of those things which John the Divine was to communicate to the seven Asian Churches For these words begin a new matter and are no part of the salutation They speak of God even the Father who is of highest Authority and from whom originally this Revelation was Christ he is spoken of verse the 11. and is to be considered as the Principal Instrument in conveying this Revelation to the Churches for God gave it to him to shew unto his servants those things which were shortly to come to pass verse 1. 2. Because those Titles are no where in the Scripture attributed to Jesus Christ He is indeed call'd Alpha and Omega the first and last verse 11. but not Alpha and Omega as signifying the beginning and the end 3. Because the terms in the Text are elsewhere apparently and professedly given to God the Father distinct from the Son He is called Alpha and Omega the beginning and the end Rev. 21.5 6. And he that sate upon the throne said behold I make all things New And he said unto me Write for these words are true and faithfull And he said unto me it is done I am Alpha and Omega the beginning and the end c. The Angel useth the same phrase Rev. 22.13 And doubtless in the same manner In the fourth verse of this first Chapter the Father as all men acknowledge is said to be He that is he which was and he which is to come THe Scripture which follows and is now to be considered of is John 1.1 In the beginning was the Word John 1.1 and the Word was with God and the Word was God Expositors on this Text usually bring forth Platoes invented terms whereby they do not a little cloud the simplicity of the Word of Truth The words may be thus read In the beginning was the Word and the Word was with the God and the Word was a God And they may have this sense In the beginning in the first part of time was the Word Iesus Christ according to the spirit of holiness did exist And the Word was with the God This Jesus Christ was a delight to the most high God and did converse with him and the Word was a God This Iesus Christ had power committed to him whereby he might represent the Most High God Now for your inference from the Text that Iesus Christ is the most high God 1. I answer that nothing is found in the Text that doth assert Iesus Christ to be the most high God He is called GOD 't is true but what of that Will necessity bring in this Conclusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Just Mart. p. 490. that he is the most high God Nothing lesse For the name as it hath been shewed before is common with God and Creatures To what hath been said I shall onely add a saying of Justin Martyrs Whatsoever Angels saith he have appeared in the place of God or acted with men they have obtained the name of God as he which spake with Iacob and Moses Yea and men also are called Gods but this appellation is granted to both for some Office committed to them c. 2. That something may be found in this Text to deny Iesus Christ to be the most high God he is here distinguished from God for the Text saith the Word was with God and so he was distinct from God That the Phrase notes out a distinction all men grant I shall leave Reason to draw up the Conclusion therefore Jesus Christ is not the most high God God cannot be distinguished from himself therefore he that is distinguished from God must be considered under another notion But some do infer from this distinction that which they call personality which hath already been spoken to taking God in the first place to signifie the Person of the Father who is wont say they to be called God in way of eminency a strange saying in the mouths of those who hold Co-equality amongst the Persons in the Trinity And also Christ is here differenced from the most high God in that he is called a God but he with whom he was The God in way of eminency the omission of the Article is not a little considerable
Reason If Reason may obtain credit she will tell us that there could be in the work of Creation but one Principall Agent because there is by nature and in way of eminency but one God For if there were two Principall Agents there must be two Gods in way of eminency the terms being convertible which to affirm would be absurd and easily disproved And therefore if Jesus Christ were any he was but an Instrumentall Agent in that work of Creation The Third Reason issues from the nature of Christs being That whole Christ is a creature hath been already proved yet let me adde a word from Col. 1.15 which doth immediately precede the Text now in question Christ is there called the image of the invisible God and so is distinguished from God because the image and the thing whereof it is an image are not the same in that nothing can be the image of its self Now he is called the image of the invisible God in that God through him did principally manifest and declare his Divine Glory and in that the chiefest Dominion of the creature was by the Father committed to him in this sense man is called the image and glory of God 1 Cor. 11.7 He is also called the first-born of every creature whereby he is ranked among the creatures yet so as that he is the Head of them Now if whole Christ be a creature then will it unavoidably follow that he was but an Instrument in the work of Creation for God and creatures are contradistinct and he could not be unless he were God a Principall Agent The fourth Reason doth spring from the manner of Christs working 1. Though he had an hand in the Creation of the world yet was it not originally of him 1 Cor. 8.6 where the Apostle doth plainly shew us that all things are of God even the Father and that all things are by not of Jesus Christ and so the Son is distinguished from the Father in the work of Creation the Father being the first cause and originall of all things and Christ the instrument of the Father by whom he did manifest his Divine Glory in producing creatures 2. Instrumentum Minist Ter. In that in the work of Creation the Scripture tells us that God acted by him Ephes 3.9 where 't is said That God created all things by Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Origin So in Heb. 1.2 which openly hold forth Jesus Christ as Gods instrument in creating the world He is frequently called by the Fathers the Instrument and Servant of God But you endeavour to strengthen your Proposition by a Reason such as 't is drawn from impossibility God could say you make use of no instrument in the work of Creation But Sir this assertion derogates from Gods All-sufficiency Is any thing impossible with God Is any thing too hard for the Lord 2. It contradicts your own testimony I remember that in a Conference where I exercised both silence and patience to the Glory of God since I received your paper you did affirm in the hearing of not a few that God might at first have made an Angel or some other creature and by it have made all things How to reconcile one with the other is a thing unfeasible and therefore you must confess that you are not always infallible yea that sometimes you differ from your self and so 't is no wonder if you disagree with others But what shall I take from your present judgement Must your last words stand If so then you have weakned your cause and I may save a labour in returning an answer to that which follows in your paper If the former then you must recant what you last said and I must not here make an end of my Reply to your Major The truth is I honour Reason so much that I should rather prostrate my self to its shadow and appearance then to the best mans testimony and assertion wherefore I shall honour Reason so much as not to pass by without examination that which appears in your paper with Reasons dress on it Your Reason thus runs Now because Creation is a making of all things out of nothing and required an infinite power God can make use of no Instrument inasmuch as God cannot derive and give an infinite power to any creature because no creature is capable of such a Divine Attribute for it would make him God to be Almighty or to be infinite in power Answ I shall not answer to all in this Reason which seems not to be sound doctrine but only so far as the matter in hand requires 1. Though it be true that Gods infinite power was manifested in the work of Creation yet was not the Infinity of his Power manifested fully in that or any other work for he hath more power then ever yet he had need to use or then could in any work be fully declared 2. Your assertion plainly denies the man Christ Jesus to be God Almighty or Infinite in power for you say that God could not give or derive an infinite power to any creature and that a creature cannot be God Almighty c. The man Christ Jesus was a creature how then can that Person be God 3. The ground of your Argument is straw and stubble For infinite power may be manifested by them to whom 't is not communicated and so their proper power As is evident in those that wrought miracles and raised the dead in which infinite power was manifested and yet the instruments thereof were not in power infinite The like might be said of Gospel-Preachers whom God makes his Instruments in mens conversion as great a work as the worlds Creation The same might be said of Christ in his work of our Redemption But enough of this I shall now examine your Minor which was That all things were made by Iesus Christ. This is true Christ being excepted of whose Creatural being I have already spoken Obj. But you will say that in Iohn 1.3 it is said That all things were made by him and without him was nothing Made that was Made Sol. The words are to be restrained to all those things which by the use of an instrument were made and created In the first verse of this Chapter the creation of Jesus Christ is included and in this third verse he is spoken of as the instrument of God in creating all things and therefore is here to be excepted As when John the Baptist speaking of Christ John 3.32 said What he hath seen and heard that he testifieth and no man receiveth his testimony it is evident that Iohn was to be excepted Persons are sometimes segregated from others of the same kinde in way of eminency being chief amongst them Thus in Psal 18.1 where 't is said that David sang that song when the Lord delivered him from the hand of all his enemies and from the hand of Saul What was
stead of proof What have you learn'd to measure the knowledge of him who hath receiv'd the spirit without measure cannot he as man know in heaven what things are done in earth Who told you so None but the man Christ Jesus can intercede it being absurd to conceive that God can interede unlesse it might be conceived that God hath a Superiour Now if the man Christ Jesus doth intercede for his Church he knows her state and why he may not know the state of the Church by a communication of power from the Father notwithstanding he be not God and man in one Person is a riddle for the unfolding whereof I would willingly plow with your heifer Thus I take leave of your ninth Instance that I may visit the tenth which because it is of the same value and in that part which I would deny it already answerd'd in my reply to Matth. 28.20 whither I refer you I shall passe it by and be take my self to examine the eleventh which now follows â—â—â—â—nce 11. If Christ be a meere creature then a meere creature is the Judge of the World which is against the Scritpure for the Judg of the World is God before whom Abraham stood in Gen. 18.25 When he pleaded for Sodom Rom. 2.5 6. tho day of judgment is called the day of Revelation of the righteous Judgement of God who will render to every man according to his words Answ Sir this Argument will speak out the midd of this Instance That Doctrine which makes a meer creature the judg of the world is against the Scripture Gen. 18.15 Rom. 2.5 6. But Christ is the judg of the world Therefore that doctrine which makes Christ a meer creature is against the Scripture To your Major take these Answers 1. That in a sense it is false for Christ shall judg the world But you will say he is not a meer creature But what say you to the Apostles were not they meer creatures but what will you say if I shal shew from the word that they shall be judges at the last day see Mat. 19.28 and you shall hear Christ telling Peter that they of the Apostles Who had followed him in the regeneration should sit upon 12 Thrones judging the 12 tribes of Israel And are not all the Saints meer creatures Doubtless at that instant when you fram'd this Instance you had not in your mind what Paul speaks in 1 Cor. 6.2 3. Do ye not know saith he that the Saints shall judge world and if the world shall be judged by you are ye unworthy to judg the smallest matters Know ye not that we shall judge Angels 2. That in a sense it is true no creature can be as God is the judg of the world for God is Principal in the judgment being both the Alpha Omega of it deriving his power froÌ„ none being the original of al power Thus you may see that your Proposition is and is not true I pray for the future make distinctions where need requires Now for your Minor that Christ is the judge of the world Sure you take this for a granted truth that no proof is brought to confirm it I shall grant it What then Will your design of drawing up the Conclusion prosper nothing less For it hath been brought to light that meer creatures shall be Judges of the world Wherefore if you cannot from evident scriptures demonstrate this That Jesus Christ is Principall in judging the world deriving from none his power of judgment you will doe nothing to purpose But Sir that I may preserve you from such an endless labour I shalll ay down these Propositions which also will spoil your present Market Propos 1. That the most High God who is the worlds Principall judg will not immediately but by a Delegat judg the world In Acts 17.31 the Apostle tels us That God hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead In Iohn 5.22 Christ thus speaks The Father judgeth no man but hath committed all Iudgment to the Son Christ must raign till all enemies are put under his feet and when all things shall be subdued to him then shall the Son also himself be subject to the Father that God may be all in all 1 Cor. 15.28 That Jesus Christ is a subordinate Judg in reference unto God the supream Judg but superintendent in reference to the Saints his assessors in judgment That Christ is not the supream Judg is evident from these Scriptures In Acts 10. Peter shews that the Apostles were commanded of God to preach unto the people and to testifie That Iesus Christ is ordained of God to be Iudg of quick and dead Christ when he comes shall be sent Acts 3.20 and shall come in the glory of the Father as Viceroy and Lord Deputy Mat. 16.27 The Father hath given him authority to execute Judgement Io. 5.27 And all that honour which shall be given to him shall be for the Fathers glory Phil. 2.11 J am now to deal with your last Jnstance which is like to deal as unkindly with you as the former If Christ be a meer creature Instance 12 then Prayer to him being now in Heaven is altogether vain and frivolous inasmuch as persons may cry loud long enough before Christ hear them at that distance but the Saints have been wont not onely to pray to God in Christs Name but to pray to Christ directly and immediatly in Acts 7.59 Rev. 22.20 Lord Iesus receive my spirit Come Lord Jesus Answ By the rule of the Gospel we are to pray to God or the Father in the Name of Christ Jesus You have nothing to countenance Prayer to Christ but the two Texts you mention Jf Stephen did pray directly to Jesus Christ his act might be warranted by the visible appearance of Chrise As Lot prayed to the Angel being visible That in the Revelation is no Prayer but an intimation of the Churches desire after Christs coming The like manner of speaking we have Rev. 6.16 which is no Prayer I cannot but look upon that as vain and frivolous which you set as the Walls and Bulwarks of your Argument If Christ were but a meer creature being in heaven we might cry loud and long enough before he could hear us I would only ask you this question whether Christ could not hear as far as Stephen could see Stephen could see from Earth to Heaven though he was but a man What will hinder the Man Christ from hearing as far Thus I have with much brevity though a considerable Volume might have been written concluded my answer to your Instances which are twelve in number after your own reckoning though they might have been fewer by many being branches one of another I have studied to forget your person and endevoured onely to discover the weakness of your arguing Whether I have done any thing to purpose I leave you to be Iudge when with sobriety and impartiality you are capable to examine And so in the midst of my many other occasions I have brought my whole Answer to a full period and have time to say no more but this that my desires are that the God of light and strength would be pleased to enlighten your eyes that you may rightly discern all things and so order your spirit that by modestliness you may breath forth truth in replying to him who is Sir yours whilst you are for the truth FINIS