A friendly DEBATE On a WEIGHTY SUBJECT OR A Conference by Writing Betwixt Mr SAMVEL EATON AND Mr JOHN KNOWLES Concerning the DIVINITY OF IESUS CHRIST For the beating out and further clearing up of TRUTH LONDON Printed by T. N. for GYLES CALVERT at the black spread-Eagle at the West-end of Pauls MDCL presented Truths nor thine own Eyes to be too much weakned by over much use of the clouded spectacles of Ancient termes and opinions but in regard there must be some Oneness and Analogy between the Recipient and the thing received to make up an intellectuall and perfect conjunction as the Metaphysicks say be exhorted in the fervent Love of the Love-working Spirit to understand what you receive and to receive what you convincingly understand let not ancient Authority darken Truths glory though newly discovered nor new Errors shake Truth setled though anciently confirmed but as the Apostle saith in the Spirit of the Father Try all things The Treatise designes the confirmation of the Negative part of this Logicall Question Whether Jesus Christ the Son of the Most High God be that God the nature thereof is of high concernment and cals for the greatest the gravest consideration 'T is the exhortation of the Spirit Heb. 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 3.1 Holy Brethren consider the word is weighty Beloved Christians the Son requires the understanding of a sublimated spirit sunk down into the very Center of the Soul expunged from the Reliques of the dregs of vain delusions Professors of all sorts examine principles already taken in try it with your own hands especially this heer presented it is matter of moment and that for these Arguments 1. In regard of the Excellency of this Knowledg Phil. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Paul cals it Phil. 3.8 't is the knowledg of him that lay in the womb of Eternity that received that revealed the bosom-secrets of glory 1 Ioh. 1.18 'T is the knowledg of our friend that is crowned King in the Assembly of Heaven and contains the treasures of wisdom and knowledge Psal 2.6 Col. 2.3 2. In regard of the Mysterie of this Knowledge Every Truth is a secret and that in regard of its proximity that I may not say Identity to the highest Then that sure more eminently which the Spirit of God intentionally signes so The Sons name is a secret as that Angels Judg. 13.18 Phelij a secret a wonderfull name a wonderfull name indeed would it be were his name in the number thereof made known And Col. 4.3 Eph. 3.3 Col. 2.2 Col. 4.3 Ephes 3.3 Col. 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The disquisition and search of things remote separate and transcendent is a work for Spirits generated in the Divine Love and tinctur'd with the Divine Nature which enobles them above all acts seemingly glorious in the worlds view especially 3. In regard of the Utility thereof The Knowledge of the Son is very profitable by the right understanding whereof many prophecies concerning the Church lye either chained up in darkness and undiscovered or appear so mighty that they are by most too too rashly censur'd condemned 'T is no less then eternall life in all the parts thereof John 17.3 1 John 5.20 Nay John 17.3 1 John 5.20 John 14.9 't is to know the Being of all knowledg and the center of every Being John 14.9 Friends sit down no longer in deadness in darkness but consider these things in your selves once and again and then judg according to the spirit of Oneness and divine Revelation that works in you See more by your own Eyes that the Babel of Traducall Doctrines authoriz'd only by man may fail and fall To beleeve this or that to be without a spirituall light and intelligent perswasion is but an implicit faith and comes under the Roman condemnation He knows best that hath truth written upon his own soul But when on the one hand I weigh the wantonness of these dayes in lifting up the heel against many Truths pressing near and the facility on the other hand to entertain without knowledge and understanding it prompts me to premeditate the various effects this ensuing Treatise will produce Some Luxuriant and heady spirits will peradventure draw the curtains before they know 't is night and sit down in their retired their forced darkness Others whose ears stands always open and Athenian-like are wandring are waiting for some new thing wil too easily welcom it as an Angel of Light and lodg it with them without so much as quaering What are you But are afterwards as soon drawn out of it as dallied to it Yet is it my hopes that some Valiant one in spirituall Israel whose sword is on his thigh Cant. 3.7 8. will enter the List with her to the discovery of her strength or weakness and endeavour the settlement of this point in Question Happily this may be the time that the Truth of these Mysteries of the Father and of Christ shall be manifested who sees not the multitude of divisions haesitations acceptations concerning God Christ and the Spirit The smoke of the pit ascends very high me thinks it proclaims the glory of the Lord to be rising for the breaking of the cloud to the ushering in of the day But why are such things brought forth to trouble the people 'T is not I can assure thee blazon'd with singularity or effected publicity but that that Doctrine formerly received might have better foundations then the Philosophers Jus Rationis or occulta qualitas to palliate their ignorance that things might come to a particular scrutiny and that the seemingly fair face of many mentall buildings may be searched and their body examin'd to the very Basis Let no man be offended at the style thereof plainness of language may be no hinderance to her entertainment she may happily make better provision in that kinde when humane Eloquence is made the Watchword in the Lords Army and yet if any shall wonder why it adventures abroad in such a cloathing give me leave to Apologize a little for her Garments and tell you that she rose in haste and intended onely a visitation to a private friend upon a more then earnest invitation but by the way meeting with some adventitious Salutants she was unwillingly arrested and now prest to hazard her self upon the doubtfull multitude Lastly for I am writing an Epistle if any Man from its pretence to Light and claim to Reason especially the Gentleman for whom it was intended and to whom 't is committed shall daigne to descend the Sands with it Let him in Love and in the Spirit know That reviling is no reason and that he addes nothing to Truth that belcheth forth bitterness from a distemper'd spirit Let him teach himself in the Doctrine of Luther Non convitiis sed argumentis errantis conscientia est erigenda And if yet any man shall indiscreetly and scornfully handle his weapons the return of the Author I
Sabellianism Your Third Scripture is Tit. 3.13 Tit. 3.13 which I shall pass over till I come to your second paper where it is brought forth in a more formal way and with an appearance of greater strength THat which follows is 1 Iohn 5.20 1 Iohn 5.20 This is the true God and eternall life Answ Christ is the most high God in that he is as you suppose here called the true God The words I confess at the first blush seems to stand on your side but if well considered they speak not a word for your cause for they relate not to the Son but to the Father onely First if we consider these words this is the true God and eternal life as an intire body of themselves not having dependance on the words immediately preceding as probably they have not being by a full point separated from them then they are the Epitome Abridgement or summe of the whole Epistle And so the Apostles mind seems to be this This Father which I have in this my Epistle treated of is the true God and this Iesus Christ of whom I have spoken and in whom ye have believed is eternal life that is the way to it Secondly but were it granted that these words This is the true God do depend on the foregoing words yet will it not of necessity follow that the Son not the Father is the Antecedent to the Relative this and so that the sentence must be thus understood This Son is the true God In the precedent words there is mention made of the Father And we know saith the Apostle that the Son of God is come i. e. We Believers assuredly know that the Son of God is already come in the flesh notwithstanding many at this time gain-say and deny it And hath given us an understanding that we may know him that is true and this Jesus Christ being in the bosome of the Father and having received from him the promise of the spirit hath anointed the eyes of our mindes that we might savingly know him that is true that is the true God as some Greek Copies have it And we are in him that is true c. If with Erasmus and Tindal we read the words thus and we are in him that is true through his Son Jesus Christ the meaning is this We have not only an apprehension of but also union and communion with him who is the true God by the means of his Son Jesus Christ But if we follow Piscator the words hold out that oneness and fellowship which the Saints have with the Father and his Son Jesus For thus he would have them read And we are in him that is true to with the Father and in his Son Iesus Christ But last of all if we consent with Hierome who by making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a redundant hath them thus and we are in this true Son Iesus Christ they speak only of that oneness we have with Christ Now the words that follow relate to the Father This is the true God The Apostle intends the Father But because his assertion is contrary to many mens interpretation take for the backing of it these few Reasons 1. Because the Text will Grammatically bear it for the words may be thus rendred That is the true God and so the Antecedent to the Relative is not the Person immediatly foregoing which is Jesus Christ but another spoken of at a farther distance to wit the Father 2. Because Jesus Christ no where in the Scripture is called the true God and therefore is it the more questionable whether he be so called here the place being somewhat doubtful and ambiguous 3. Because the Father is called the true God distinct from the Son 1 Thess 1.9 10. For they themselves shew of us what manner of entring in we had unto you and how ye turned to God from Idols to serve the living and true God and to wait for his Son from Heaven whom he raised from the dead even Iesus which delivered us from the wrath to come It is evident from this Text that the Father distinct from the Son is called the living and true God and therefore is it probable that in the Text under Examination the Father onely is intended in this expression this is the true God 4. Because the Father is called the onely true God John 17.3 And this is life eternal that they might know thee the only true God and whom thou hast sent Iesus Christ Here the Father is called the onely true God and so the Son is excluded from being the true God and therefore of necessity in 1 Iohn 5.20 The Father onely is intended THe Text which comes next to be scanned Ier. 23 6. is Ier. 23.6 And this is his name whereby he shall be called The Lord our Righteousness Hence is gathered that Iesus Christ is the most High God because the incommunicable name Jehovah is attributed to him Answ First that it is a probable conjecture that our English Translators saw not this Mystery wrapt up in the name Jehovah In that they do not here follow their usuall custome in giving the Hebrew name for they read not Jehovah but the Lord our righteousness Yea that the Apostles themselves were ignorant of the use where unto the name Jehovah is put by you and others For though we have in the New Testament Hebrew names yet Jehovah appears not there but in stead thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord which is a common name Against this you once objected That the name Iehovah cannot be exprest in the Greek language But to me this seems not true for there is no letter in Iehovah which the Greeks want but may be found in other names which in the New Testament are rendred in imitation of the Hebrew as Iacob Abraham David And it cannot but seem strange that that name which cannot as you say be expressed in the Greek language by which the Old and New Testament was published to the greatest part of the world should be a foundation for that which you call a truth fundamental Secondly that it is not an undeniable consequent that Jesus Christ is the Most High God because called Iehovah for although the name may most properly belong to the most High God yet 't is communicated in the Scripture unto creatures To Angels frequently Gen. 19.24 Then Iehovah rained upon Sodom and Gomorrha brimstone and fire from Iehovah out of Heaven That is the Angel which did sustain the name of Iehovah he rained c. If credit may be given to some the title Iehovah is in this of Ieremiah appropriated to the people of Israel and Iudah They read the words thus and this is the name which they shall call it to wit the people Iehovah our righteousness that is God hath done well for us In Ier. 33.16 the people of Ierusalem and Iudah in the letter but according to a Mysticall sense the Church of Christ is called Iehovah our righteousness
That which you add from the third verse of this Chapter will finde elsewhere a fitter place to receive an Answer in NOw I come to Matth. 28.20 Matth. 28.20 Lo I am with you always to the end of the world Answ Sir from the scope of your Paper it is easily seen what you would inferr hence but as yet the Reason of your inference lies in the dark the meaning of this phrase I am with you always unto the end of the World is no more then this I will do you good whilest ye remain imploy'd in my work My Authour in this Exposition is old Jacob no bad Interpreter Gen. 31.3 the Lord commanded Jacob to return into the Land of his Fathers and to his kindred and for his encouragement adds to the promise thus I will be with thee which Jacob in chap. 32.9 thus expounds I will deal well with thee or I will do thee good Jesus Christ is present with his Messengers or deals well with them when he doth instruct comfort strengthen or protect them and all these works he doth in his absence by his spirit whom the Father hath sent in his Name Joh. 14.26 Let me only for brevity sake instance in the work of instruction Christ instructed his Apostles but not immediately for the spirit which came in Christs Name and received of his was the Instrument by which Jesus Christ did the work John 16.13 14 15. When he the spirit of truth is come he will guide you into all truth for he shall not speak of himself but whatsoever he shall hear that shall he speak and he will shew you things things to come He shall glorifie me for he shall receive of mine and shall shew it unto you all things that the Father hath are mine therefore said I Hic locus de modo praeseutiae spiritus quo se suaque nobis communicat caeterum corpore abest Beza in loc he shall take of mine and shall shew it unto you Christ is now in Heaven sitting at the right hand of God and is present with the Saints in Earth by the spirit and glorious influences of grace and mercy John 14.16 17 18. This kinde of presence by the spirit Beza and others understand to be intended in Matth. 28.20 REv. 2.2 is now to be minded Rev. 2.2 whether it doth joyn with the fore-going Texts in speaking any thing by way of Justification to your Assertion or not Answ Christ could not say you at so great a distance know all the works of the Churches as meer man What could he not Is any thing too hard for the Lord What could the Prophet Elisha know at a very great distance what the King of Syria said in his bed-chamber And yet cannot Christ know at a distance He hath the spirit to wit wisedom power c. given him without measure John 3.34 And therefore can know beyond what we can conceive And yet is not the most high God for his knowledge is of another John 5.30 I can of mine own self do nothing as I hear I judge and my judgement is just because I seek not mine own will but the will of the Father which hath sent me Though he always knew all things necessary for the perfect discharge of his Offices yet there was a time when he was excluded from the knowledge of the hour and day of judgement Mark 13.32 The words from the Greek are these But of that day and hour no one knoweth neither the Angels which are in Heaven Nor the Son unless the Father Hence it is plain that the Father onely knew the day and hour of Judgement and that the Son himself was at that time excluded from the knowledge of it therefore this knowledge was not originally of himself nor always perfect COl 1.15 Col. 1.15 I finde next in your Paper but have already spoken to it yet was willing here to mention it least you should think I had forgot it Sir this Text you say holds forth the Eternal Generation of Jesus Christ I pray consider it again and by your next let me hear what part thereof it is in which Christs Eternal Generation may be seen THe next Scripture is Col. 1.16 Col. 1.16 with John 1.3 To which I shall add John 1.3 being reserv'd for this place Answ Sir here you harp upon two other strings and think they sound that alowd in your ears which you have entertained in your thoughts to wit that Jesus Christ is the most high God But pray Sir consider whether your Conclusion be the Eccho of those Texts or else of your own thoughts onely But you seem to gather this Argument from the words to manifest the verity of your thoughts He by whom all things were made is the most high God But all things were made by Jesus Christ Therefore Iesus Christ is the most High God I shall answer to your Major by distinguishing betwixt the Agent Principall and Instrumental That there may be in one and the same work one Principal and another Instrumentall Agent none will deny But whether there were in the work of Creation one Principall and another Instrumentall is a thing to be proved That the Father was Principall therein and so the most high God comes not under debate But whether the Son was onely Instrumental in that great work of Creation is the Controversie and must be the subject of our present inquiry I affirm that Iesus Christ was onely an Instrumentall Agent in the Creation of the worlds The Reasons by which I shall at this time guard mine assertion from suspition of errour are these that follow The first is drawn from the silence of all creatures The book of the Creatures as well as the book of the Scriptures Ex Creatioue agnoscitur Deus sed non Deus pater fil spir si quoni im vis illa efficiens quia mundus fuit creatus pertinet ad Essentiam Dei non ad subsistentiam ejus personalem Amesius speak forth with open mouth this sacred truth that there is one first cause and Principall Agent of all things Of a Trinity of Persons in Unity of Essence as Principal Agents in the work of Creation the whole Creation is wholly silent Wherefore our Divines acknowledg that God is known from the Creation but not God the Father Son and Holy Spirit because that efficient power by which the world was created belongs to the Essence of God not to his personall subsistence Yet by their leave God is a Person all actions being proper unto persons and therefore by their grant the works of Creation hold forth but one Agent who must needs be the Principall if not the only Agent therein for it is not imaginable that if there were then one Principall Agent they should not all be equally discovered by the work being equally concerned in it Therefore if Christ were an Agent he was but an instrumental one The Second Reason proceeds from the verdict of pure
another The Spirit of the Lord was upon him because he had anointed him to preach the Gospel to the poor c. Luke 4.18 Secondly His sufficiency to effect Miracles was from another The testimony that Christ gives of himself we may without scruple receive The Son saith he can do nothing of himself John 5.19 he was Gods instrument in the Miracles wrought by him Acts 2.22 Yee men of Israel saith Peter hear these words Iesus of Nazareth a man approved of God among you by Miracles Wonders and Signes which God did by him in the midst of you as yee your selves also know c. So that God the Father was the Principall Agent in all these Miracles which Christ wrought or effected which is farther confirmed by Christs saying Iohn 14.10 Believest thou not that I am in the Father and the Father in me The words that I speak unto you I speak not of my self but the Father that dwelleth in me He doth the Work In that the power by which Christ did work was the power of God as is manifest from Matth. 12.28 But if I saith Christ in Gods Spirit so in the Original cast out Devils Then is the kingdome of God come unto you By Gods Spirit we are not here to understand the Holy Ghost but the Power of God which was present with Christ for his assistance as will manifestly appear by comparing with this Text Luke 11.20 where the same speech is thus represented But if I in or by Gods finger cast out Devils doubtless the Kingdome of God is come unto you The finger of Gods power manifested in operation as in Exod. 8.19 the like phrase in the like sense is used And therefore Christ is said to do Miracles not because he was God but because God was with him Acts 10.38 He did his Miracles in his Fathers name John 10.25 When the Jews desired Christ to tell them plainly whether he were the Christ the text tells us that Jesus answered thus I told you and yee believed not The works that I do in my Fathers Name they bear witness of me Whereby Christ owned the Fathers Authority over him and acknowledged that his power to work was from him As the Apostles did in reference to Christ by doing miracles in his name Ast. 3.6 The works Christ did the Father gave him to finish that they might beare witness not that he was God but that the Father sent him Jo. 5.36 But I have greater witness saith Christ then that of John for the works which the Father hath given me to finish the same works that I do bear witnes of me that the Father hath sent me And the Rise of all was not his merits but the Fathers Love John 5.20 Thirdly His sufficiency to bestow the spirit was from another The spirit is principally from the Father wherefore Christ prayed to the Father for it Iohn 14.16 And the Father sent the Spirit in Christs name Iohn 14.26 And Christ having received of the Father the promise of the Holy Ghost shed it forth upon his Disciples Acts 2.33 Fourthly and Lastly to name no more Christs sufficiency to quicken the dead is from another John 5.21 comp with the 26 v. The Son quickneth the dead but it is given to him to have life in himself Now why may not this Conclusion therefore whole Christ is a creature appear with boldness being usher'd in with so strong a guard as the precedent Argument is The fourth Argument which drives on the same designe now puts forth its hands to the work Argum. 4 He that acteth in obedience to another is a creature But whole Christ acteth in obedience to another Christ is the Head of the Church but God is the Head of Christ 1 Cor. 11.3 The Father is the God and Father of our Lord Iesus Christ Christ is called Gods Servant Esay 42.1 And is said to be sent of the Father Iohn 10.36 Now the Master is greater then the Servant and he that sends then he that is sent Iohn 13.16 He came in his Fathers name Iohn 5.43 He came into the world to do the will of God Heb. 10.7 Lo I come to do thy will O God He himself was not this God but the Father was this God whose will Christ came to do For he came not to do his will but the Fathers Iohn 6.38 39. I came down from Heaven not to do mine own will but the will of him that sent me and this is the Fathers will which hath sent me that of all which he hath given me I should lose nothing c. The Authority and Directory of Jesus Christ was the Fathers Commandment Iohn 12.49 50. I have not saith Christ spoken of my self but the Father which hath sent me he gave me a Commandment what I should say and what I should speak and I know that his Command ment is life everlasting Whatsoever I speak therefore even as the Father said untome so I speak Therefore whole Christ is a creature The Argument which at this time is appointed to bring up the rear witnesseth what hath been said by the former to wit That whole Christ is a creature He that acteth with dependance on another is a creature But whole Christ acteth with dependance on another Therefore whole Christ is a creature No man is so Independant in respect of sense and reason as to deny the Major Wherefore let us see whether Scripture which in no part thereof is an enemy unto Reason will vote for the Minor Argum. 5 That whole Christ acteth with dependance on another is made evident from his Petitions and Professions of which the Scripture is not silent 1. Let us take a view of Christs Petitions Christ prays to another and thereby shews his dependance on another In the work of our Redemption we shall finde Christ busie in the work of Prayer See that Prophecy of Christ which you have in the 22 Psalm and you will presently see the truth of the thing asserted Reflect your eyes on the 11 verse and there shall you hear Christ praying thus Be not far from me for trouble is near for there is none to help and so on to the 19 ver where again he doth breath forth the requests of his heart Be not far from me ô Lord ô my strength hast thee to help mee c. Adde to this Prophecy the Authour to the Hebrews testimony concerning its fulfilling Heb. 5.7 Who that is Christ in the days of his flesh when he had offered up Prayers and Supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared So in his working of Miracles we finde him in the same work of Prayer Mark 7.34 and that to the Father as is clear from Iohn 11.41 42. 2. Now for Christs Professions Christ professeth that God is the object of his dependance Psal 16.1 Preserve me O God for in thee do I put my trust And he professeth that
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
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