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
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
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
Prince of Peace This lection Calvin mentions and knowing that the words may admit of this construction the verb being of a neutral as wel as a passive signification speaks in objecting no more then this Quorsum tot epitheta in Deum Patrem hoc loce congesta forent Calv. Instit l. 1. Cap. 13. p. 35. That is To what end should so many epithets be heaped together in this place on God the Father when the purpose of the Prophet was to adorn Christ with famous titles which might build up our faith in him Wherefore 't is no doubt but that by the same reason he is now called The strong God as a little before Immanuel Others there be that give those Titles typically to King Hezekiah Amongst whom Et vocabitur nomen ejus In Hebraeo est vocabit Supple quisque Notum autem Hebraeis dici sic vel sic vocari aliquem cui tales tituli aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conveniunt Hugo Grot. in loc that learned man Hugo Grotius is one whose Annotations on the place be pleased to take And his name shall be called Every one that 's supply'd shall call him Now 't is known to the Hebrews that any one is thus named or called thus to whom such titles or epithets do agree Wonderful For those very excellent vertues which shall be in him Counsellor mighty God Yea rather one that asketh counsel of the mighty God One that in all businesses seeks counsel from God to wit by the Prophets The Father of an age One who should leave after him many posterities and for a long time 2. But were it granted that the Text speaks onely of Jesus Christ yet would not the thing in question be thence concluded Because that the Titles amount not to so much as most high God which are the terms of the Question Ael Gibbor Mighty God is not so much as Ael Shaddai Almighty God by which the most High is called Gen. 17.1 And both these terms are communicable to the Creature Ael is used Psal 82.1 Aelohim standeth in the assembly of Ael which is translated the mighty but is the same with this in Isaiah Englished God That it is here attributed unto Magistrates appears from the Septuagint reading these words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God standeth in the assembly of gods the Magistrates in Israel And the other epither mighty is given to the Captains of Nebuchadnezzar's Army Ezek. 32.12 if we consult with the Septuagintversion where the words are thus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a strong God to which is exegetically added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord to expound it or with Symmachus and Theodoret with whom the words are thus rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is strong mighty putting a Comma between the words as Montanus doth in his Interlinial Bible we shal not find so much strength in the words as some suppose to bear up the Doctrine now in dispute Now for this Title Everlasting Father 1. Our Translation differs from most if not all both Greek and Latine Versions The Septuagint thus renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Father of Eternity life or world to come Sym. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Father of the world Theod. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is from the Hebrew word for word and may be thus Englished A Father unto posterity Hierome pater futuri saeculi in the Margin but in the Line pater aeternitatis a Father of Eternity to which Tremellius and Piscator agree Now the reason saith Paraem why he is called a Father of Eternity is because he is the Authour of Eternal life 2. Our Translation gain-says a main part of the Common opinion It is the Doctrine of our Divines that the Persons in the Trinity may be distinguished but not divided nor confounded The Person of the Father say they is not the Person of the Son nor is the Son the Father c. Now there is but one Everlasting Father But if Christ be the Everlasting Father either there are two Everlasting Fathers or the Person of the Father and the Son are confounded 3. But in the last place were it granted that those titles belong to Christ onely and that they are equivalent with that of Most High God yet will it not of necessity follow that Jesus Christ is the Most High God 1. Because titles may be translated from one to another to whom they properly do not belong Daniel calls Nebuchadnezzar King of Kings Dan. 2.37 In the Old Testament 't is a usuall thing for Angels and Men who did represent God to bear his Name 2. Because enough may be found in the Text to distinguish this glorious one who bears those glorious names from the Most High God 1. In that those titles of glory are given to the Childe that should be born which was the Man Christ Jesus without making mention of any other nature v. 6. 2. In that the Person to whom those titles appertain is called a Son and is said to be given Vnto us a Childe is born unto us a Son is given c. which notes out another person and one greater for he that gives is greater then he that 's given for none but Superiours can give or dispose of others 3. Because there is another spoken of in the Text who is exalted above him to whom those titles belong by a name more noble Iehovah of Sabbaoth or Hosts which by the Apostle from Esay 6.3 is translated Lord Almighty Rev. 4.8 and given to him that sits on the Throne who is distinguished from the Lamb chap. 5.13 And in that all those things spoken of the Son are appropriated to another as the Author thereof The zeal of the Lord of Hosts shall perform or doe this v. 7. Now I shall close up the Answer with an Exposition that a learned godly man gives of the place His words are these Vnto us a Childe is born unto us a Son is given and the government shall be upon his shoulder and his name shall be called WONDERFUL by reason of his exaltation which is so strange and wonderful that even the greatest part of Christians cannot believe it and therefore imagine another nature in Christ besides his Humane Nature as thinking a man uncapable of so transcendent an exaltation COUNCELLOUR In being made acquainted with all the Councels of God MIGHTY GOD by reason of the Divine Empire over all things both in Heaven and Earth conferred on him by the Father agreeably whereunto Paul calleth him God over all blessed for evermore Rom. 9.5 A Father of the age In being the Authour of the age to come as both the Septuagint and old Latin Interpreter expound it or else a Father of Eternity in being Authour of Eternal Life to all that obey him For to render the words as the English Translators do who here call Christ the Everlasting Father is to confound the Person of the Son with that of the Father and so to introduce
personally and yet be one in essence with him To this distinction hear what a learned and godly man speaks His words are these As for this wretched distinctions to omit the mention of the Fathers is not onely unheard of in Scripture but is also disclaimed by Reason For 1. it is impossible for any man if he would but endevour to conceive the thing and not delude both himself and others with empty terms and words without understanding to distinguish the person from the essence of God and not to frame two beings or things in his minde and consequently two Gods Secondly if the Person be distinct from the Essence of God then it is either something or nothing If nothing how can it be distinguished seeing nothing hath no accidents If something then either some finite or infinite thing if finite then there will be something finite in God and consequently since by the confession of the Adversaries themselves every thing in God is God God will be finite which the Adversaries themselves will confess to be absurd If infinite then there will be two infinites in God to wit the Person and the Essence of God and consequently two Gods which is more absurd then the former Thirdly to talk of God taken onely essentially is ridiculous not onely because there is no example thereof in Scripture but because God is the name of a Person and signifieth him that ruleth over others and when it is put for the most High God it denoteth him who with soveraign and absolute authority ruleth over all but none but a Person can rule over others all actions being proper to persons wherefore to take God otherwise then personally is to take him otherwise then he is and indeed to mistake him Thus much for the Major The Minor which is That whole Christ is distinct from God is now to be prov'd The Scripture being full and frequent in the demonstration of this I shall speak but a few words to it First Christ himself doth confess it John 8.42 Jesus said unto them to wit the Jews if God were your Father yee would love me for I proceeded forth and came from God neither came I of my self but he sent me In this Text we may note these few things 1. That God is a Person and that Father is his name If God were your Father ye would love me c. 2. That Christ doth plainly distinguish himself from God If God were your Father ye would love me for I proceeded forth and came from God c. Yea he affirms that of himself which denies him to be God to wit change of place I proceeded saith he and came forth from God And subjection to God I came not of my self but he that is God sent me Christ also distinguisheth himself from God Lu. 18.18 19. And a certain ruler asked him saying Good Master what shall I doe to inherit eternall life Jesus answered and said Why callest thou me good none is good save one that is GOD. Here Christ affirmeth that there is but one God to wit by way of eminency and excludes himself from being this one God Why callest thou me Good there is but one good even God Were Jesus Christ the most High GOD and were this a fundamentall as you assert it is imaginable that Jesus Christ who came not to condemn but to save the world should never say it and should in this place so much cloud it Secondly now let us hear some testimonies that the Apostles who were to speak nothing but what their Lord and Master Jesus Christ did command them have given to the thing in hand Let Paul as Peter was wont to doe speak for the rest In 1 Cor. 12.4 5 6. He tels us That there are diversity of gifts but the same Spirit and there are differences of administrations but the same Lord and there are diver sity of operations but 't is the same God which worketh all in all Here the Apostle doth distinguish the Spirit and the Lord from GOD and shews that those gifts which were distributed to men by the Spirit that they might be fitted for severall ministrations in the Kingdome of the Lord Christ did all of them proceed from God The same Apostle in the same Epistle Chap. 8.5 6. doth as one designing the thing distinguish the Lord Jesus from God For though there be saith he that are called Gods whether in heaven or in earth as there be Gods many and Lords many but unte us there is one GOD even the Father of whom are all things and we unto him and one Lord Jesus Christ by whom are all things and we by him Here we have the Apostles and Primitive Christians Creed They beleeve that there is but one GOD in way of eminency to wit the Father of whom as the first cause are all things and unto whom as the ultimate end Saints are and so all things and that there is but one Lord in way of eminency amongst all made Lords even Iesus by whom as the great instrument of God are all things and we by him See Ephes 4.4 5 6. where a plain distinction is made betwixt the Spirit the Lord and GOD But enough of this Obj. But Christ doth say that he is one with the Father John 10.30 Sol. 'T is true Christ doth say that he and the Father are one But one what one Person that none will assert But are they one God one Essence Yea that 's the thing which many will subscribe to as Christs meaning here But did Christ intend to signifie that Doubtless no which appears not only from the absurdity of the thing but also evidently from Christs vindication of himself from the accusation of the Pharisees who misconstruing of this did mis-inferre from this saying of his I and my Father are one In this vindication we may observe First that Christ denies the Premise of their conclusion They concluded that he spake blasphemy and therefore went about to stone him because as they understood he made himself God to wit the most High God and so made more Gods then one Verse 33. This Christ denies affirming that his saying did amount to no more then this The sonne of God verse 36. that is Gods representative Secondly Christ asserts the lawfulness of his saying by an argument drawn à minori ad majus from the less to the greater If they to whom the Word of GOD came to wit the Judges of the great Synedrion who received a commandement from God to judge the people of Israel were without blasphemy called Gods then he whom the Father hath sanctified and sent into the world to have dominion over all mankinde may without blasphemy be called God or the Son of God But they to whom the word of God came were called Gods This Christ proves from Psalm 82.6 Jesus answered and said Is it not written in your Law I said ye are Gods verse 34. Therefore he that the Father hath sanctified and
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
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