I shall put this Instance in form of an Argument that the fallacy and insufficiency thereof may the better appear That it is contrary to the Scripture to give Divine worship honour and service to a meer Creature But Divine worship honour and service is by the warrant of the Scripture given to Christ Iesus Rev. 5.12 13 14. Therefoae Christ Iesus is not a meer creature To the Major I shall thus reply 1. I conceive that your expressions having in them some ambiguity need explanation If by Divine worship honour and service you mean that worship honor and service which is in any sense Divine I utterly deny your Proposition as erroneous and unsound For there is no worship honour and service which of right belongs to the creature but is in a sense Divine God being the principall Author and ultimate Center thereof Rom. 13. Eph. 5.7 But if you mean in the strictest sense that worship honour and service which is peculiar unto the most High God then shall I say with you that it is Idolatry and contrary to the Scripture to give it to any creature whatsoever That worship honour and service which is peculiar unto God differs from that which may be yeelded to the Creature partly in the matter but wholly in the manner of it We must pray to God for all things we want and may pray to men for what they can give we must obey God and we must obey men who are set over us by God but we may not worship honour or serve men in the like manner as we doe the most High God who is the Principall and Ultimate Object of all worship honour and service his right thereto being only of himself and he himself being the sole end thereof According to this sense is that command which our Saviour mentions Mat. 4. â—0 to be understood Thou shalt worship the Lord thy God and him only shalt thou serve 2. I wonder at this adjection MEER which you have added to creature as if a creature in essence could be more then a meer creature or as if some creature might have as its right and due that honor worship and service which the Scripture doth appropriate to the most High God Sure I am that creatures as creatures are excluded from sharing with GOD in that worship and service which is peculiar to him Now for your Minor That Divine worship honor and service is by Scripture-warrant given to Christ Iesus Answ Sir it is granted that Jesus Christ is the intermediate object of Divine worship honour and service being Gods Viceroy and acting amongst men in his Fathers name which the Scripture you bring helps to confirm But where the Scripture allows worship honour and service to be given to him as the Principall and Vltimate Object thereof is not yet made to appear and therefore the Conclusion may not have liberty to pass as an unquestiouable truth Instance 2 If Christ be a meer creature then it is lawfull and warrantable to beleeve in a meer Creature which is against the tenure of the whole Scripture But it is commanded in reference unto Christ Joh. 14.1 and salvation is annexed to it Jo. 3.36 Instance 3 If Christ be a meer creature then faith in a meer creature can save man which is absurd and grosse and contrary to the Scriptures for Abraham beleeved God and it was accounted to him for Righteousness Rom. 4.3 and so was saving Answ SIR these two instances the one being in respect of the other flesh of its flesh and bone of its bone I have joyn'd together and shall oppose unto these two Propositions which the Scripture will warrant and may suffice for an Answer 1. That that Faith which is needfull and necessary to salvation hath a double object God and the man Christ Jesus Joh. 14.1 the Scripture which you quote bears witness to this as a truth We are to beleeve on him that sent Jesus Christ Joh. 5.24 Verily verily I say unto you saith Christ he that heareth my Word and beleeveth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life And also on Jesus Christ that was sent John 6.29 As the Serpent was lifted up in the wilderness so must the Son of man be lifted up that whosoever beleeveth in him should not perish but have everlasting life John 3.14 15. That faith which hath but a single object is not a saving faith It is impossible that men should by a Gospel-light beleeve in God and not in Christ or in Christ and not in God Jesus cryed and said He that beleeveth on me beleeveth not on me but on him that sent me John 12.44 For by the Gospel God appears merciful in the face of Christ Christ appears instrumentall in the hand of God Rom. 4.24 Rom. 10.9 Though in some places but one is expressed yet there the other is clearly imply'd 2. That that Faith which is needfull and necessary to salvation acts in a diverse manner on God and the Lord Christ Jesus It acts towards God as the Principall and Vltimate and towards Iesus Christ as the Secondary and mediate Object of Faith Peter shews that the Saints to whom he wrote did beleeve in God through Iesus Christ and so that God was the Ultimate and Christ the Mediate object of their faith 1 Pet. 1.21 'T is from Gods Commandment that faith in Christ is needfull 1 Iohn 3.23 And 't is from Gods appointment that faith in Christ is saving Joh. 6.4 This is the will of him that sent me saith Christ that every one which seeth the Son and beleeveth on him may have everlasting life Instance 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 Answ Against this your instance I shall levell this Assertion which will be sufficient to discover its weakness and confute it That to affirm Jesus Christ to be the Saviour of men without God or equal with God is contrary to the current of the whole Scripture which doth distinguish God from Christ in the work of Salvation calling him a Saviour as distinct from Christ as in the 1 Tim. 1.1 where God is said to be our Saviour and the Lord Jesus Christ to be our hope and in the Text you alleadge and frequently elsewhere And in that the Scripture doth prefer God in the work of Salvation before our Lord Jesus Christ making God to be the principal Agent therein when it declares that the work of Christ in saving men was from the purpose of God who appointed him for it and from the Precept of God who injoyned him to it and from the Presence of God who assisted him in it all which from the Scriptures might be abundantly set forth
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
will keep thee in the hour of temptation so that it is Christ now in heaven that keeps the Saints on earth which being a meer creature he cannot do 11. If Christ be a meer creature then a meer creature is the judge of the world which is against the Scripture for the Judge of all the world is God before whom Abraham stood Gen. 18.25 when he pleaded for Sodom Rev. 2.5 6 the day of judgement is called the day of the revelation of the righteous judgement of God who will render to every man according to his works 12. Lastly which should have been before if Christ be a meer creature then prayer to him being now in heaven is altogether vain and frivolous insomuch 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 immediately as in Acts 7.59 Rev. 22.20 Lord Jesus receive my spirit Come Lord Jesus c. Master KNOWLS his Answer to the Arguments and Scriptures alleadged by M. Samuel Eaton concerning the Divinity of CHRIST SIR IT is a good thing as the Author to the Hebrews speaks that the heart be established in grace and to me it is an indubitable truth that unsettlement is sometimes the next way to a right and firm establishment For Errour whilst misapprehended is entertained in gracious hearts as a welcome guest and Truth whilst received hand over head by tradition onely is as a Building whose foundation is but sandy which holds up no longer then the waves and windes hold in Whether most Professors have not swallowed without chewing much of that Doctrine they now profess is not my work to determine It is enough for me with shame to confess that I have been of the number of those if any such be who see with other mens eyes and pin their faith as we usually speak on the Churches sleeve But having now through the goodness of God turned over leaf and learned a new course I am resolved to examine all things by the Touch-stone of Truth that I may unlearn what I have learnt amiss and hold fast that onely which in my understanding is good Upon this account being somewhat willing to make a scrutiny into the Common Doctrine of the holy Trinity of which in most ages there have been some scruples amongst men of parts and learning and exhorting others to the same practice for the abovenamed ends but especially reasoning thereof as one dubious therein I was suspected to say no more by you and others to be in Faith unsound and Heterodox Wherefore that the Common Doctrine might be supported you published a Paper and did cast the same into my hands which lying open to many Objections I promised being urged to present you therewith upon this condition That nothing spoken might be taken for my judgment To which you agreed and therefore I shall act freely as if I were in judgement directly opposite to you and shall desire that neither you nor others do conclude before I profess what my judgement is I was about to present you with an exact Epitome of the common Doctrine of the holy Trinity with Interrogations about it Arguments against it and seeming Contradictions in it but have forborn till I finde by a modest Answer to this that your spirit is able to bear Now ad rem to the business in hand which is concerning the Deity of Iesus Christ The Question is not clearly stated in your Paper wherefore give me leave to do it The Question is not Whether Jesus Christ be a God in Name and Office Nor whether the Father dwell in him but Whether he be That most high God whose Being and Actings are originally of himself That he is you assert but I deny and that for the beating out and further clearing up of Truth The way you have taken by Scripture and Reason to make good your Assertion I cannot dislike the truth is I like no other way Whether the Scriptures brought speak on your side and whether your Reasons have weight in them is now the thing in debate I shall begin with your Scriptures and with that first which first appears which is Psal 5.6 Thy throne O God is for ever and ever and the Scepter of thy Kingdom is a right Scepter Answ First that no Argument can be found in the text to confirm the thing you assert for though it were granted that this Psalm is a Prophecie onely of Iesus Christ which I shall not allow it being spoken according to a literal sence of Solomon the King to which Willet Pareus Hugo Grotius Iunius Cotton and almost all Interpreters do consent yet this Title God will not bolster up your opinion of Christ For the name Aelohim which here is attributed unto Christ is common with the most High to Creatures both Angels and Men. It is given to Angels Psal 8.5 Thou hast made him that is Christ a little lower then Aelohim Gods so in the Hebrew which is translated by the Author to the Hebrews Chap. 2.7 the Angels To men Psal 82.1 God judgeth among the Gods that is the Rulers of Israel So vers 6. I have said Ye are gods Likewise in Exod. 22.8 9. where the word is translated Judges Secondly that some Arguments may be drawn from this Psalm to deny the thing you assert Take these 1. He that is blessed of God is not the most high God For without all contradiction the less is blessed of the better Heb. 7.7 But this God Jesus Christ is blessed of God vers 2. Grace is poured into thy lips therefore god hath blessed thee for ever 2. That God which hath a God is not the most high God But this God Jesus Christ hath a God Thou lovest righteousness and hatest wickedness therefore O God thy God hath anointed thee with the oil of gladness above thy fellows vers 7. Therefore c. 3. That God whose authority is derivative is not the most high God But the authority of this God Jesus Christ is derivative vers 7. where he is said to be anointed by God that is to receive Kingly or Godlike power form him Therefore this God Jesus Christ is not the most high God Now I hasten to your second Scripture Isa 9.6 And his name shall be called Wonderful Counsellor The mighty God The ever lasting Father The Prince of Peace Answ These two Titles The mighty God The everlasting Father you dig out of the text and lay them as the foundation of your faith that Jesus Christ is the most high God To this Scripture take this Reply 1. That according to some mens reading those Titles do not at all belong in this place to Jesus Christ and after some mens expounding they appertain not to Christ onely Some Jews thus read the words And this is the name by which The Wonderful Counsellor The mighty God c. shall call him to wit The
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
unto us and also revealing the Lord Christ Jesus to be in the work of Salvation an instrumental Saviour For this see onely Tit. 3. v. 4 5 6. which puts it past all question But after that the kindness and love of God our Saviour towards man appeared not by works of righteousness which we have done but according to his mercy he saved us by the washof Regeneration and renewing of the holy Ghost which he shed on us abundantly through Jesus Christ our Saviour Instance 5 If Christ be but a meer Creature then a meer Creature is Mediator betwixt God and Men which cannot be because a meer creature is no way meet to be a Daysman for God and because a Mediatour must either partake of both God and Man or of neither else he will rather be a Party then a Mediator if he partakes of mans nature and not of Gods if he be man and not God Therefore this Mediatour betwixt God and man is called Emmanuel that is God with us or God manifested in the flesh 1 Tim. 3.16 or God made flesh John 1.14 Answ This your fifth Instance doubtless is intended for the same purpose as the former But if it bring not with it more evidence of truth then they afforded the Doctrine which denies Christ to be the most high God may yet be accounted free from those high and capital Crimes of bringing in as it were another Gospel and the like wherewithall it is accused That we may the better understand what it speaks I shall reduce it into the form of an Argument and that we may more clearly discern what truth it speaks I shall spend some time to examine it If we consider the words of this Instance with the scope of it we shall perceive as a natural off-spring this argument to issue from it Instance 5 That Doctrine Which makes the mediatour betwixt God and man to be a meer creature brings in as it were another Gospel destroys the true Gospel in many of the parts of it c. in that it is against Reason that the mediator should be a creature Because a meer creature is no way meet to be a Days-man for God and because a mediatour must either partake of both God and man or of neither else he Will be rather a party then a mediator c. and in that it opposeth these Scriptures Mat. 1.23 1 Tim. 3.16 Io. 1.14 But that Doctrin which denies Jesus Christ to be the most high God makes the mediatour betwixt God and man to be a meer creature Therefore Answ Although Sir your major deserves not esteem notwithstanding that attendance of Reason and Scripture you have allotted to it your Reasons being strangers to Reason and your Scriptures not bearing the Livery of your Doctrine yet you merit a Reply for that appearance of Reason and Scripture which you have drawn after your majors heels The first Reason you bring to justifie your Accusation of that Doctrine which makes the mediatour betwixt God and man to be a meer creature as destructive to the Gospel in at least some main part of it is this Because a meer creature is no way meet to be a daysman for God Sir this Reason wants a Reason to support it for 't is not in it self so evident to Reason as that none may suspect it neither is your word a sufficient Reason for any to believe it What should hinder but that a meer Creature to use your own terms may be a Daysman or mediatour betwixt God and man Is there any work which belongs to his Office which is impossible for a Creature to perform notwithstanding Divine Assistance with him I dare assert the contrary and am able to prove in whatsoever work you can in sance belonging to Christs Mediatorship that of himself he was not able to perform it unless by the assistance of another which he enjoyed and so is a compleat mediator Your second Reason which joynes hand with the former and speaks to as little purpose is this Because a mediatour must either partake of both God and man or of neither else he Will rather be a party then a mediatour Sir that there is a necessity that Christ the mediatour must be God and man or else he will be rather a party then a mediatour you say but why is yet to be learned Was not Moses a mediatour betwixt God or the Angels and men But was Moses God and man or Angel and man Moses was a meer man as all will confess but that he was a mediatour betwixt God and men or Angels and men the Scripture declares Gal. 3.19 When you brought in this Reason you did you knew not what for it gives witness against you By the assistance thereof I shall expect an Argument by which the supposed Deity of the Mediatour will be denied and shall leave you to shew where its weakness lies If Christ the mediatour Were God he was a Party but Christ the mediatour was not a Party Therefore Christ the mediatour was not God The major is clear Let me onely in the work of Reconciliation give an instance In Reconciliation by a mediatour we are to suppose three one offended another offending and a third mediating for peace betwixt them God was offended men were offenders and Christ was the mediatour Now if Christ had been a sinfull man he had been of the party offending and if he had been God he was the party offended But Christ was not a party say you and therefore I need not prove the minor but from the Proposition which I have confirmed and the Assumption which you have acknowledged draw up the Conclusion that Christ the mediatour is not God Now I shall consider the Scriptures you bring and hear what testimony they afford to the thing you assert that Christ the mediatour is the most high God Your first Scripture is Matth. 1.23 where Christs name is called Emmanuel the signification whereof is God with us Whence you would collect that there are two natures in Christ the mediatour This is I confess a common inference but that it is natural from it I cannot yet understand Emmanuel was not the name of Christ but a signification of his name Jesus which is evident if you compare the 21 22 23. verses of this chap. together now the name Jesus signifies not the nature but the office of Christ as the Angel expounds it verse 21. Thou shalt call his Name Jesus for he shall save his people from their sins And so Emmanuel notes out that certain aid that God would afford by Jesus Christ to the Church THe next Scripture is 1 Tim. 3.16 Without controversie great is the mystery of godliness God was manifested in the flesh c. Ancient interpreters saith a learned man as the Latine the Syriack the Arabick Ambrose and Augustine 1 Tim. 3.16 make this Reading to be suspected for they reade not as we do for thus they reade the words And Without controversie great