less And indeed the greatest part of Interpreters of Scripture seem to acknowledge this signification of that Lorship which is peculiarly attributed to Christ for as oft as they read that Christ is made Lord or Authority and a Kingdom given unto him or that he shall at length deliver the Kingdom to God the Father they usually say that it is there spoken of that Lordship or Kingdom over the Church which is peculiarly granted unto him as mediator by the Father Since therefore such a Lordship agreeth to Christ only why may he not in regard thereof be called that One Lord especially in this place where as we have seen that one Lord is openly distinguished from that one God and without making mention of any other is said to be Jesus Christ and Christ himself is looked upon as he by whom are all things and by whom God is to be worshipped of us which is proper to a Mediator as they commonly take the word where finally there is a plain relation to us Christians and the Church Wherefore it is evident enough that the Father is not that one Lord which is here spoken of nor doth the same Lordship which is attributed to Christ agree to him Which being so what they say concerning that one Lord is so far from overthrowing our opinion which we hold is contained in the former words speaking of that one God that it much confirms it for if when Paul saith that there is one Lord Jesus Christ his purpose was to signifie that that Lord is no other but Jesus Christ in like manner also when he saith That we have one God even the Father his purpose was to signifie that that God was no other but the Father for there is the same force and reason of the words neither hath the one less force to exclude others than the other Before we go hence we must briefly explain how that one Lord is distinguished from that one God when notwithstanding the name of Lord altogether seemeth here to be taken by way of excellency for otherwise there would be many Lords as Paul himself in the precedent words ver 5. did declare But the name of Lord taken by way of excellency seemeth to signifie no other than the most high God and that independent Monarch We answer that the name of Lord when it is put as proper to Christ is taken by way of excellency but only in respect of other Lords who are so far forth of the same kind with him as they have received their Lordship from the most high God and consequently depend on him For that Christ is of the same rank the Scriptures most manifestly testifie and we hereafter producing most clear * Sect. 2. Chap. 10. testimonies thereof will demonstrate Wherefore whatsoever that Excellency be which is contained in the word Lord when it is put for Christ or attributed to him only yet is it not of so large extent nor so sublime as to comprehend an absolute supream and independent Lordship such as is proper to the most high God and consequently neither doth the name of Lord in that sence agree to the most high God but is distinguished from him Thus namely Is it come to pass that since the name of God doth in its own nature signifie something more excellent and noble than the bare name of Lord that the name God taken by way of excellency should denote him who hath an Empire altogether independent and is the prime efficient of all things But the name of Lord distinguished from him who is called God by way of excellency should by a certain preheminency design him who amongst the Lords dependent on God holdeth the first rank and is far sublimer than all the rest Concerning which thing we could say more but that we must hasten to somewhat else The Refutation of the second Answer For now we must examine the other Answer to our Argument drawn from this place of Paul which is that Father in this place is not taken for the Father of Jesus Christ but comprizeth the whole Trinity Which answer that it should come into any ones head is a wonder certainly it is altogether inexcusable unto them who boast that they teach nothing but the meer word of God and are wont to object to us that following reason We depart from the Word of God and wrest the Scripture for what is it to speak besides the Scripture and to depart from the plain and obvious meaning thereof if this be not for by what instance will they ever prove that the word Father spoken of God doth signifie three Persons of Divinity The places are obvious to any one wherein the word Father either absolutely taken or manifestly related to us which they hold is here tacitly done denoteth the Father of our Lord Jesus Christ And indeed the same is the Father both of Christ and us as Christ himself teacheth in * Chap. 20. ver 17. John and many other things demonstrate Since therefore this signification of the word Father is notorious to all and most usual in the Scripture but that other can by no sufficient instance be demonstrated what came into their heads that leaving that they should imbrace this or rather devise it and that in such a place where Paul intended clearly to explain who that One God is and consequently to use the known signification of the word indeed they alledge places where they think God is for the Creation called Father but here they say respect is had to Creation since all things are said to be of him But this latter is taken without proof for the word All is wont to be referred to the subject matter and to be restrained thereunto But here it is spoken of us that is Christians and consequently of things peculiarly belonging unto Christians Again They do not prove that the Father who is so called for Creation is any other than the Father of our Lord Jesus Christ Certainly we see how in that which is called The Apostles Creed the same is called the Father Almighty and the Creator of Heaven and Earth and Jesus Christ said to be his Son yea they themselves though they make creation and the other actions which are performed out of God common to the whole Trinity do yet affirm that creation is peculiarly attributed to the Father redemption to the Son sanctification to the holy Spirit Wherefore although God should in this place be called Father for Creation yet would there be no cause why we should imagine any other besides the Father of our Lord Jesus Christ to be understood but there would rather be great caus why we should think that he is peculiarly to be meant Though furthermore there is either no place at all or scarce any in the whole Scripture wherein for the first Creation only concerning what they speak God is called either simply Father or our Father but for other fatherly benefits of his toward men who call him
The Two BOOKS OF John Crellius FRANCUS Touching ONE GOD THE FATHER Wherein many things also concerning the Nature of the Son of God and the Holy Spirit are discoursed of Translated out of the Latine into English Printed in Kosmoburg at the Sign of the Sun-beams in the Year of our Lord MDCLXV John Crellius Minister of the Racovian Church To the Christian Reader GREETING WE set forth not long since Christian Reader a Book touching God and his Attributes which we prefixed before the Books of John Volkelius touching the true Religion When we discoursed therein touching the Unity of God it seemed requisite to the full explication of that Unity that we should shew the most high God to be One not in Essence onely but also in Person and to be no other then the Father of our Lord Jesus Christ and indeed we began to demonstrate this with divers Arguments and to guard those Arguments against such Exceptions as were either common or somewhat more specious and plausible But since the Work did as we there said grow under our hand we thought that this Treatise was to be parted from the rest of the Work For not onely the plenty of Arguments which did of their own accord offer themselves to us out of the Scripture increased the bulk of our Writing but also our desire not willingly to omit any of those things which might seem to men to be of some moment for the over-throwing of out Arguments For since for this Opinion chiefly touching One God the Father though grounded upon many most clear Testimonies of the Scripture we are exposed to the most bitter hatred and Persecution of all men I thought it very expedient to shew what great injury was done unto us in this behalf yea how injurious the Christian World was to it self in so obstinately rejecting this part of the Divine Truth especially since there is so various and notable use of this Doctrine in Divinity and in the whole Christian Religion as by the help of God we will shew in the end of these Books Now I thought this Book to be the more necessary in that I saw our Men whilst they were dayly opposed by the Adversaries for the most part with an hostile Mind and Pen were chiefly busied in answering their Reasons inserting their own Arguments commonly in brief and in a scattered manner here and there inasmuch as they acted the parts of Respondents rather than Opponents For though certain Eminent Men in our Church did sometimes begin to take upon them the Office of Opponents in this Controversie yet being diverted by other labour of Writing they were sorced to lay this out of their hands Wherefore they left to us nothing but the beginning of that Work which they undertook to this end and which we certain years ago did publish Certainly it was a thing exceedingly to be desired that such men far better furnished with Wit and with Knowledge of Divine Things than we are had rather finished this Work than left it to Us to be perfected But inasmuch as that hath not been done by them we ought not to suffer that it should never be accomplished Now we might the more boldly attempt this labour in that the evident Truth of the Opinion and the multitude of most solid Arguments arising of their own accord out of the holy Scriptures did ease the meanness of our Wit and in that we saw how the Opinion it self had for so many years together been opposed by so many and so acute Adversaries with all sorts of Arms and Engines to no purpose wherefore we took Courage from the Goodness of the Cause Truly we hope in God and Christ that they who are studious of knowing the Truth when they shall have weighed our Arguments will see the Truth of that Opinion that we hold yea that they also whose minds are so beset and besieged with pre-conceived Opinions that they will at no hand give place to the Truth will notwithstanding perceive if they will have but the patience to reade our Writing that we were not moved with slight Reasons from that Opinion which hath for so many Ages been received in the Christian World and if they have any Equity and Humanity left in them will cease to pursue us with so great an hatred for so doing For though we relying on the Divine Help are ready to suffer any thing for the Truths sake yet would it be the part of others not only to abstain from all bitterness of Hatred but also to be touched with compassion towards them whom they thought to be fallen indeed into a great Error but yet were driven thereinto with no slight grounds For it is not the part of a Christian yea not of a Man when he thinketh any one fallen into some Error of Judgment though in a weighty matter not onely to forbear in a courteous way to raise him up out of the same but also with a bitter spirit to plunge him further thereinto But let them do what they please we in the mean time trust in God that they shall never be able to make us repent of the Opinion which we profess Howbeit Christian Reader we beseech thee by the love both of the Truth and of thy own Salvation that thou wouldest diligently consider the things which we write and examine them by the Rule of Gods Word We crave nothing which the Apostle hath not already required of thee whilst he commandeth to try all things and hold fast that which is good To despise and slight those things is altogether inconsistent with Piety For though we should omit other things which are to be mentioned in their place consider that the Glory of God is herein concerned the least part whereof is greater than the greatest of humane Affairs whereon notwithstanding see how much pains all and thou perhaps thy self doest bestow The ignorance of these things is excusable in another because he hath perhaps wanted an opportunity to be acquainted with them and so is not guilty of contempt but thou canst have no excuse for thy self before that Judge who that thou mayst no longer be ignorant offers thee an occasion of better information thereby causing that thou canst not be ignorant of those things without contempt The Divine Truth suffers not it Self to be despised Scot-free Thou knowest that of our Saviour Luk. 12.48 To whom much is given of him much shall be required and with whom they have deposited much the more shall be expected of him The Lord will require more of thee than of others because he affordeth thee a more ample occasion of knowing the Truth than to many others Beware lest that most Righteous Judge finde thee an Unrighteous Judge in this Cause who when thou hearest our Adversaries every where opposing us for the most part with Rayling rather than Reason dost notwithstanding refuse to hear us who defend our Selves and our Opinion in a modest manner But if thou farther darest to condemn
2. Chap. 2 3. and Sect. 3. Chap. 11. The Eleventh Argument is largely diffused and may be branched out into many for hereunto belong all those places of the Scripture wherein some Prerogative is given to the Father above Christ Hereunto pertain first those Testimonies of the Scripture wherein the Father is expresly said to be either * See Sect. 2. Chap. 14. greater than Christ or the †Chap. 24. Head of Christ or the ‖ Chap. 23. God of Christ those also wherein the Father is said to have given a * Chap. 16. Commandment to Christ and that Christ was his Servant and Minister Arg. 11 from the Prerogative of the Father obeyed his Command and submitted his †chap. 12. own will to his Arg. 11 from the Prerogative of the Father Likewise those where Christ is said to be ‖ chap. 25 God's to be the * chap. 27. Mediator of God the †chap. 28. Priest of God ‖ chap. 5.25 sent from the Father to have * chap. 16. come not to do his own will but the Fathers Hitherto also belong those wherein Christ professeth that not †chap. 3 19. himself but the Father is the prime Author of those wonderful works which he did that his ‖ chap. 4. Doctrine was not his own but the Fathers that he * chap. 8. which believeth on him believeth not on him but on the Sender of him namely the Father To which those also are like which teach that the Father is †chap. 19 worshiped through Christ and that whatsoever divine things Christ either hath or performeth or are performed unto him from us redound unto the glory of the Father as the utmost scope that Christ poured out ‖ chap. 17 prayers to the Father that the Father is the true Author of the * chap. 29 Resurrection of Christ that the Father †chap. 18. exalted and glorified Christ and consequently bestowed all things on him that ‖ chap. 24 Christ shall hereafter deliver up the Kingdom to the Father and become subject to him that the * chap. 19 Father did or doth all things by Christ Now we will shew in their places that whilst those things which we have reckoned up are ascribed to the Father a Prerogative is attributed unto him above Christ wholy and entirely considered and not according to one nature only and consequently also that he is greater than the holy Spirit Which is manifest even from thence namely in that those things which we have reckoned up are absolutâ—ly wont to be ascribed to the Father and no where to Christ namely in respect of some more excellent Nature and no where also to the holy Spirit Add hereunto others also which have in part been observed by the Adversaries themselves †chap. 10. See Mat. 20.23 22.1 25.34 Rom. 8 29 Gal. 1.15 16. Eph. 1.3 so on to the 13. as that the Father not Christ not the holy Spirit is said in Scripture to have predestinated men to have decreed some things to some one either before the world was created or from the foundation of the world All glory all happiness designed either to Christ or his confidents was first decreed and provided by the Father The whole reason of our Salvation dependeth on him What should I speak of the Creation of Heaven and Earth For though the Adversaries endeavour to vindicate it unto Christ and the holy Spirit yet are they themselves wont to say that it is wont to be ascribed unto the Father in a peculiar manner no otherwise than if it were proper unto him in which manner Redemption is attributed to the Son Sanctification to the holy Spirit concerning which thing we will speak somewhat hereafter Sect. 3. Hence also in that which is called the Apostles * Chap. 3. Creed the Creation of Heaven and Earth is ascribed neither to Christ nor to the holy Spirit but to the Father only For thus we say I believe in God the Father Almighty Creator of Heaven and Earth and in his only begotten Son not confessing Christ himself to be the Creator but the only begotten Son of the Creator Neither indeed doth the Scripture any where ascribe to Christ the Creation of Heaven and Earth and when it attributeth a creation to him it not only speaketh of a new creation or certain reformation of things but also no where saith that the Son himself created all things but that all things were created by him and in him Finally when the Scripture speaketh either of Religion and the Worship of God in gross or of certain parts thereof it is so wont to make mention of the Father that it may easily appear unto all that the Father is he to whom in all ages worship was to be given by all men and was indeed given by all pious men and to whom only all honour is ultimately to be referred Whence also after Christ was exalted yet that custom prevailed in Christian Churches that publick Prayers should for the most part be directed to the Father some few to the Son but seldom or never any especially if you distinguish Prayers from Hymns to the holy Spirit concerning which thing we will elsewhere * Sect. 3. chap. 2. speak somewhat Whence the Prayers made in Churches are commonly wont to end in this manner Through our Lord Jesus Christ having also sometimes the name of the Son prefixt through whom namely as a Mediator and Priest prayers are poured out unto the Father himself though we otherwise not only willingly confess that prayers may be poured out to Christ himself but contend that they ought often to be poured out and in our Churches do our selves very frequently perform the same Notwithstanding that custom which hath for so many ages endured in the whole Christian world which even that vulgar opinion concerning three Persons of the most high God hath not been able to take away giveth testimony to our Opinion touching one God the Father For such a Prerogative of the Father above the Son and holy Spirit evinceth that he only is the most high God Certainly the very truth it self crept into the minds of men although they set themselves against it and darted the Beams of her clearness into them not suffering her self to be wholly darkned with the clouds of errours For there appear on every side hints and arguments from which it is clean that the Father only is he * Rom. 11.36 of whom are all things and by whom are all things and for whom are all things as Paul speaketh of the most high God that is by whose counsel and decree all things are at first constituted by whose efficacious providence and vertue all things are perfected to whom finally as the ultimate end all things are referred A diligent Reader of the Scripture will easily observe this especially being thus admonished if he heed the diversity of things which
by the intervening of his power and efficacy and so had no other Father besides God But it is incredible if there had been a far letter cause for which this Child who was to be born of Mary should from his first birth have been the Son of God that the Angel would not have hinted it and so have conceived his woâ—ds that Mary might understand that there was yet a better cause of this thing But that would have been a far better cause thereof which most Iâ—terpreters are wont to bring namely that the man which was to be born of the Virgin or rather thaâ— humane nature was to be assumed into the unity of the Person of the Son of God begotten from all Eternity out of the Essence of the Father Why then is there not the lâ—ast hint of this matter in the words of the Angel why did he not so spâ—ak that it might appear that the same person had already been the Son of God from all Eternity and should now in a new manner be the Son of God For â—either can you say with some Interpreters that the Angel did in some sort intimate it by the particle also whilst he doth not simply say Therefore the holy thing that shall be born of thee but therefore also the holy thing that shall be born of thee shall be called the Son of God For that the sense is that not only the person that did before exâ—st is â—he Son of God but also the holy issue of the Virgin should for this admirable conception be called the Son of God For this opinion doth make two Sons of God and consequently two persons in one Christ the one existing â—efore the Virgin the other born of her Wherefore unless you will â—ender the Greek words and therefore so that this expression may serve only to connect the sentence you must observe what a notable Interpreter amongst the Gospellers have noted on this place The conjunction also John Piscator saith he is here the mark of Parity and noteth an equal tâ—uth of the consequent with the anticedent of the Enthymem As if it sâ—ould be said how true it is that thou sâ—alt conceive by the singular ope ation of the holy Spirit and therefore being a Virgin so trâ—e also is it that the Son which thou shalt so conceive and bring forth shall be the Son of God The same Author a little after denieth that theâ—e is any such opposition or comparison here made between the humane and diviâ—e nature of Christ as these Interpreters fâ—ame and force out of the particle also which is in the words of the â—ngel The 2d cause why Christ is called the Son of God But it is now time that we proceed to other Reasons for which Christ is called the Son of God The second Cause therefore of this thing is exprest by Christ himself John 10.34 35 36. For when the Jews had charged him with the crime of Blasphemy that being a Man he made himself God namely because he had called God his Father and said that he was one with him he giveth them this Answer Is it not written in your Law I said ye are Gods If he called them Gods to whom the Word of GOD came and the Scripture cannot be broken how say you of him whom the Father hath sanctified and sent into the World thou blasphemest because I said I am the Son of God Where it appeareth that Christ bringeth this Reason why he did with far greater Right call himself the Son of God than those Judges heretofore were called Gods because he was sanctified of the Father and sent into the World Now doth this Reason constitute Christ the most high God For doth sending that I may speak of this first constitute the most high God Hath it any conjunction with the Generation out of the Essence of the Frther And is the Sanctification that proceeded from the Father incident to the divine Nature of Christ and not rather to the humane This certainly is both confest by many of the Adversaries and averred by the thing it self For that which is sanctified of God acquireth fome sanctity in whatsoever thing the same doth consist But this is not incident to the divine Nature existing from all Eternity although it be to the humane For neither can any one say that we also sanctifie God and his Name to whom notwithstanding we procure no Sanctity For as much as it is manifest that God is sanctified of us in a differnte manner then we are sanctified of God God is sanctified of us whilst we acknowledge reverence and proclaim his Sanctity and Majesty we of God whilst through his bounty we obtain some Sanctity whereof we should otherwise be destitute Now if the manner that God sanctified Christ were of the same kind with that wherein we sanctifie God and not rather with that wherein God sanctifieth us though different in kind and perfection what would that Sanctification do to shew that Christ is by the greatest right called the Son of God For doth a Sanctification which proceedeth from us constitute God to whom it tendeth our son and not rather that which proceedeth from God to us constitute us his sons indeed in a more imperfect manner than Christ because our sanctification is also more imperfect but yet truly Now what that Sanctification of Christ is may easily be gathered from the sending that is added thereunto For that sending herein consisteth that the office of embassage unto men is committed by God to Christ But to sanctifie signifieth in the Scriptures to segregate one from others and chuse him to a singular office or as it were to prepare him for a more divine use Wherefore it is either so taken in this plrce as in Jeremiah Jer. 1.5 to whom God sometime spake in this manner Before I formed thee in the womb I knew thee and before thou camest cut of the belly I sanctified thee and gave thee a Prophet to the Nations * See John Maldonet on Jerem. John Wolf Muscul on John As learned men have noted both there and in the quoted place of Jahn for it is the same as to fill with the most singular Gifts such as is divine Power and Wisdom to discharge a most honourable Office on the Earth and having by this means segregated one from other men to prepare him in an eminent way to such an office Wherefore the sending into the world containeth in it self that very Office but the Sanctification is a designation or preparation thereunto But of what moment are these things to assert supream Divinity unto Christ or to establish the Generation of Christ out of the Essence of the Father from Eternity Yea they are so far from asserting supream Divinity unto Christ that they rather demonstrate that Christ is not the most high God As concerning sending we have formerly †shewn it The same is also to be held concerning Sanctification which is a