are all equally obliged not to Communicate with any Church upon sinful terms of Communion and that Church which excludes all parts of the Catholick Church from its Communion must in so doing separate it self from the Communion of the Catholick Church And so on the other hand that Church which refuses the Communion of any other Church upon lawful and Catholick terms doth thereby separate it self from Communion of all parts of the Church Catholick because it separates from a part that is in Communion with all the parts of it for that Church which may be lawfully Communicated with is in Communion with all other Churches that are in Communion with the Catholick Church and therefore that Church which separates from its Communion cannot be in the number of those Churches that are in Communion with the Catholick Church and how then can this separating Church be in the Communion of the Catholick Church when it is out of the Communion of any one of those Churches of which the Catholick Church consists All those particular Churches therefore into which the Catholick Church is distributed must be in Communion with each other otherwise they are so far from being distributions of the Catholick Church that they are only so many Schisms and divisions from it For if every Christian is obliged by his Baptism to Communicate with the Catholick Church and if he can no otherwise Communicate with it than by Communicating with some particular Church which is in Communion with the Church Catholick and lastly if no particular Church can be in Communion with the Church Catholick which is not in Communion with all the Churches of which the Church Catholick consists then it is absolutely necessary that all those Churches into which the Church Catholick is distributed should maintain a Catholick Communion with one another Eighthly and lastly The Communion which these particular Churches into which the Catholick Society of Christians is distributed hold with each other is threefold 1. In all the Essentials of Christian Faith 2. In all the Essentials of Christiâ—n Worship 3. In all the Essâ—ntials of Christian Discipline I. In all the Essentials of Christian Faith By the Essentials of Christian Faith I mean those Doctrines the belief of which is necessary to the very being of Christianity for as in all Arts and Sciences there are some first Principles upon which the whole Scheme of their Doctrines depends and the denial of which like the removing the foundations of a building dissolves and ruines the whole structure so in Christianity there are some Principles so fundamental to it as that the removal of them shakes the whole Scheme of it in pieces Now the great Fundamental as the Apostle tells us is Jesus Christ for other foundation can no man lay than that is laid which is Iesus Christ 1 Cor. 3.11 so that by removing the belief of Iesus Christ from the Christian Religion we necessarily sink and dissolve the whole structure and accordingly the Apostle pronounces those men Apostates from Christianity who hold not the head which is Jesus Christ Col. 2.19 but yet the bare belief of Iesus Christ or of this Proposition that Christ came from God and was his Messias and Anointed is not all that is essential to the Christian Faith which includes not only his Mission from God but also the end of his Mission viz. to be a Mediator between God and Man. For Christianity as it is distinguished from Natural Religion is nothing but the Religion of the Mediator as consisting wholly of the Doctrine of the Mediator together with the duties thence arising so that whatsoever Proposition the Mediatorship of Christ necessarily and immediately implies it is a fundamental Article of the Christian Faith which no man can deny without innovating the whole Religion and turning it into a quite different Doctrine from true and real Christianity For this Proposition that Christ came from God to Mediate between God and Man includes the whole Doctrine of the Gospel and therefore whatsoever Proposition is either so necessarily included in it or so inseparably conjoyned with it as that the denial of it doth by necessary and immediate consequence overthrow the Mediation of our Saviour it must be essential to the Christian Faith and the more necessary Connection there is between any particular Doctrine and this all-comprehending Doctrine of the Mediation the more necessary and essential it is to the Christian Faith. Now whosoever believes not or at least denies any Essential part of the Christian Faith is not a Christian and that not only because he wants a part of that Faith which denominates men Christians but also because by disbelieving that part he doth by necessary consequence overthrow the whole of Christianity for so Tertul. de Praescr c. 37. expresly asserts Si Haeretici sunt Christiani esse non possunt i. e. they who are Hereticks cannot be Christians and hence it is that Hereticks who are such as obstinately deny any fundamental Article of Christianity are in Scripture ranked in the same Câ—ass with Heathens and Infidels for all true Christians are required to shun and avoid them as unclean persons the very touch of whose conversation was enough to defile them Rom. 16.17 and the Governours of the Church are required to anathematize or exclude them from all Christian Communion Gal. 1.8 to reject them Tit. 3.10 and withdraw themselves from them 1 Tim. 6.5 that is to treat them as Heathens and Infidels who have no right or title to Christian Communion and if Heretical persons are to be thus treated then much more are Heretical Churches and if every single Heretick be condemned of himself as the Apostle affirms Tit. 3.11 i. e. excommunicated by his own Sentence or Doctrine whereby he voluntarily departs from the Church and so cuts off himself from its Communion then certainly so is every Heretical Community and therefore as such must be utterly unqualified for Christian Communion And if Heresie excommunicates not only Heretical Persons but Heretical Societies then a common Agreement in all the Essentials of Christian Faith which is the opposite of Heresie is necessarily included in Catholick Communion and accordingly the Scripture frequently presses all Christian People to this common agreement as to a most essential part of their Communion with each other For so they are required to mind or think one and the same thing Phil. 2.2 to stand fast in one spirit with one mind 2 Cor. 13.11 to walk by the same rule and think the same thing Phil. 1.27 to be joyned together in the same mind and in the same judgment 1 Cor. 1.10 To hold fast the form of sound words 2 Tim. 1.13 to strive together for the faith of the Gospel Phil. 1.27 and to keep that which is committed to us 1 Tim. 6.20 which is that one form of Doctrine which was delivered to us Rom· 6.17 The meaning of all which is not to oblige us to be of one mind and judgment in all points
of Religion for that is no more in our power than it is to be all of one stature or complexion but that we should all unanimously consent in all those fundamental Articles of which that one Faith consists which is the common Creed of Christians So that it is not the differing of one Church from another in Doctrines that are either remote from or near the foundations of Christianity that dissolves their Communion in the Christian Faith but so long as the essential Doctrines of the Gospel are secured on both sides no corrupt Doctrines on either side can warrant a breach of Communion between them It is true if the erring Church imposes the belief of its errors as a Condition of its Communion no Church or Christian that believes them to be errors can lawfully Communicate with it be those errors never so small or inconsiderable not that in themselves they are a sufficient cause of separation but because they who do not believe them cannot profess they do without telling a lie which is a condition that is simply unlawful And so also when the errors are such as do corrupt the vital and essential parts of her Worship so that there is no communicating with her in her Worship without communicating in her corruptions all Churches and Christians are obliged to abstain from its Communion not because of the errors simply considered in themselves but because they profane and desecrate her Worship with those sinful intermixtures they infuse into it so that we cannot joyn with her in her Worship without joyning with her in her sin so that there is no error can separate any Church or Christian from the Catholick Communion of Faith but only Heresie which is a perverse renunciation of some essential part or fundamental Article of that Faith. Secondly The Communion which the particular Churches of which the Catholick Church consists hold with each other is in all the Essentials also of Christian Worship By the Essentials of Christian Worship I mean the Invocation of the one Eternal God through the one Mediator Jesus Christ and the participation of the two Sacraments of Baptism and the Lord's Supper Hence the Apostle tells us that as there is but one common Faith wherein all true Christians communicate with each other so there is but one Lord Eph. 4.4 and but one God for us to address to and one Mediator between God and man for us to address by 1 Tim. 2.5 and therefore to address to this one God by this one Mediator is an essential part of Christian Worship And the same Apostle tells us that there is but one Baptism Eph. 4.4 and but one bread of which we are all partakers 1 Cor. 10 17. and therefore to participate of these Sacraments must also be essential to Christian Worship so that all those particular Churches that admit each others Members upon lawful terms to communicate with them in worshipping this one God through this one Mediator and in this one Baptism and one Eucharistical Bread and Cup are so far in Communion with the Church Catholick For in these acts of Christian Worship consists the principal part of Christian Communion and therefore that Church which refuses either to admit other Churches to communicate with her in these acts of Worship or to communicate with them in them upon lawful terms doth so far separate it self from the Christian Communion I say upon lawful terms because if it either require unlawful or refuse lawful ones it utterly excludes all other Churches from its Communion If on the one hand it hath sophisticated its Worship with any unlawful intermixtures so that there is no participating with her in the one without partaking with her in the other If we cannot pray with her to the one God by the one Mediator without praying to Creatures too or praying by other Mediators also If we cannot partake with her in her Baptism without partaking with her in some sinful and impure Rites of Baptism In a word if we cannot be admitted to receive the Lord's Supper with her without receiving it by halves or being obliged to pay divine homage to its Elements in this case I say all Christians and Christian Churches are utterly excluded by her from communicating with her in the Essentials of Christian Worship And so on the other hand if a Church forbid its Members to Communicate upon occasion with any other Church in these acts of Christian Worship upon lawful terms in so doing it divides it self from the Communion of the Church Catholick and though that Church it refuses to communicate with should through the neglect of its Discipline have a great many bad men as well as good in it though it should require the observation of a great many indifferent Rites Customs and Ceremonies yea and of contrary Rites and Customs to its own yet so long as the Essentials of its Worship are kept pure and entire and are not so blended with unlawful intermixtures but that we may safely partake of them without being at all obliged to partake of any sin in this case I say to refuse to Communicate with it is to separate from the Communion of the Catholick Church For for the same reason that any Church refuses to Communicate with this Church it must refuse to Communicate with all other Churches in the World because we cannot to this day nor ever could Communicate with any Church in the World in which there was not some defect of Discipline some intermixture of bad men with good and some indifferent Modes and Ceremonies of Worship Thirdly and lastly Another thing wherein those particular Churches into which the Catholick Church is distributed do communicate with each other is in the Essentials of Christian Regiment and Discipline for though the particular Modes and Circumstances of Christian Government and Discipline are not determined by divine Institution but left for the most part free to the prudent ordering and disposal of the Governours of particular Churches yet there is a standing form of Government and Discipline in the Church instituted by our Saviour himself which as I shall shew hereafter is this that there should be an Episcopacy or Order of men authorized in a continued Succession from the Apostles who were Authorized by himself to oversee and govern all those particular Churches into which the Church Catholick should be hereafter distributed to Ordain inferiour Ministers to teach and instruct and administer the holy Offices to particular Congregations and having Ordained them to guide and direct them in the discharge of their Functions to prescribe the particular Rules of outward Order and Decency to the People of the respective Churches committed to their Charge to confirm the weak and admonish the disorderly and correct the obstinate by excluding them from the Communion of the Church of Christ. These things therefore being all of divine Institution are the Essentials of Christian Government and Discipline in which all Christian Churches are obliged to Communicate
veneration as I know your holy Presbyters do according to the appointment of God the Father And in his Epistle to the Ephesians Let us be careful saith he that we do not oppose the Bishop as we would be obedient to God and if any man observe the silence of his Bishop let him reverence him so much the more for every one that the Master of the Family appoints to be his Steward we ought to receive him as the Master himself and therefore it is evident we ought to respect the Bishop as our Lord himself from whence I infer first that at the writing of these Epistles which was not above eight or nine years after the decease of S. Iohn there were Bishops every where constituted over the Churches of Christ for he not only mentions several Churches that had Bishops actually presiding over them but declares Bishops to be of Divine Ordination and that they were to be obeyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the appointment of God the Father and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they had their promotion not from men but from God and not only so but in his Epistle to the Trallians he bids them obey their Bishop as Christ and his Apostles had commanded them in which he necessarily supposes Bishops to be instituted by Christ and his Apostles and then he goes on He who is within the Altar that is within the Communion of the Church is clean 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. He is without the Altar who doth any thing without the Bishop and Presbyters and Deacons and if any Christian acting without the Bishop c. was without the Communion of the Church then to be sure no Community of Christians that did so could be esteemed a part or Member of the Church and therefore since according to the Doctrine of this Primitive Age Bishops were a Divine Ordinance and were looked upon as necessary to the very Constitution of Churches we may from hence justly conclude that there were then no Churches without them And secondly we may from hence also infer that since there were Bishops in this early Age presiding over the Churches of Christ several of them at least received their Episcopal Orders immediately from the hands of the Apostles For at the time when these Epistles were written Ignatius himself had been above forty years Bishop of Antioch at which time sundry of the Apostles were living and therefore considering the singular Eminence of the Church of Antioch whereof he was Bishop as being immediately planted by S. Peter and S. Paul and that wherein the Disciples of Iesus first received the name of Christians and considering also that it was the constant practice of the Apostle to Ordain Elders in all the Churches they planted it is highly probable that he received his Ordination immediately from their hands and so S. Chrysostom Tom. 5. Edit Savil. p. 499. expresly tells us that he did not so much admire Ignatius for that he was accounted worthy of so great a Dignity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. but because he obtained his dignity from those holy men and the sacred hands of the blessed Apostles had been laid upon his head And the same may be said of Polycarp Bishop of Smyrna of whom Ignatius makes honourable mention and indeed it is not to be imagined that the Christian Churches would ever have so universally admitted of Bishops as it is apparent they did in Ignatius's time when the Apostles were living had not some of them at least derived their Authority from the Apostles immediately and considering how much S. Iohn who survived the Apostles was reverenced to the last through all the Christian Churches what likelihood is there that those very Churches should so far contemn both him and them even whilst they were living among them as to admit of a new order of men without their Authority to Oversee and Govern them but that de facto the Apostles did with their own hands Ordain several Bishops to preside over several Churches is most certain if any credit may be given to Ecclesiastical History which assures us that they ordained Dionysius the Areopagite Bishop of Athens Caius of Thessalonica Archyppus of Colosse Onesimus of Ephesus Antipas of Pergamus Euphroditus of Philippi Crescens of the Gauls Erastus of Macedonia Trophimus of Arles Iason of Tarsus Titus of Corinth Onisiphorus of Colophon Quartus of Berytus Paul the Proconsul of Narbona Vid. Bishop Tailor of Episcopacy Sect. 18. But then thirdly and lastly from hence I also infer That the Bishops of this Age were look'd upon as a Superiour Order to all other Ecclesiastical Officers for Ignatius not only enjoyns the Presbyters and Deacons to obey their Bishops but also presses them thereunto by the Command of Christ and if by Christs Command they were to obey their Bishops then by Christs Institution their Bishops were their Superiours Thus much therefore we are assured of by the Testimony of Ignatius that in the Apostolick Age Bishops were universally admitted in the Churches of Christ that they derived their Authority from the hands of the Apostles and that by vertue of that Authority they were Superiour to all other Ecclesiastical Officers and this is all we contend for And now let us proceed to the Testimony of the Writers of the next Age who conversed with those that were Conversant with the Apostles of which number are Iustin Martyr Hegesippus Dionysius Bishop of Corinth Irenaeus and Clemens Alexandrinus The first of which was converted to Christianity about the year of our Lord 133. which is not above twenty five years after the death of S. Iohn This Writer in his Apology for Christianity to the Emperour Antoninus giving an account of the manner of their Publick Worship makes mention of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a President or presiding Ecclesiastick in the Mother Church who did there Consecrate the Bread and Wine in the Sacrament and give it to the Deacons to distribute it to such as were present and carry it to such as were absent and who did receive the Charities of the People and dispose and manage the Stock of the Church Now that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the Bishops Title is evident for so Dionysius Bishop of Corinth who was Iustin Martyrs Cotemporary uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promiscuously stiling Publius Bishop of Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or President and Quadratus his Successor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bishop vid. Euseb. lib. 4. cap. 23. Next after him we have the Testimony of Hegesippus who as S. Ierom de script Eccles. tells us lived very near to the Apostolick Age he wrote five Books of Commentaries some fragments of which are preserved in Eusebius his History in which he not only makes mention of several Bishops with whom he conversed in his Journey from Iudea to Rome and of Primas Bishop of Corinth by name and afterwards of Anicetus Soter
Imprimatur CAROLUS ALSTON R.P.D. Hen. Episc. Lond. Ã Sacris Domesticis â—nii 26. 1686. THE Christian Life PART II. Wherein that FUNDAMENTAL PRINCIPLE OF Christian Duty THE Doctrine of our SAVIOURS Mediation is Explained and Proved VOLUME II. By JOHN SCOTT D. D. Rector of S. Peters Poor London The Second Edition LONDON Printed for Walter Kettilby at the Bishops-head in S. Paul's Church-Yard and Thomas Horn at the South Entrance of the Royal Exchange 1687. AN ADVERTISEMENT TO THE READER THis second Volume of the second Part of the Christian Life had long since been made Publick had it not been for an unfortunate Accident which befel me when it was almost finished by which I was necessitated almost to begin again and cast the whole into a different Method from what I first designed for according to my first Draught this second Volume had not ammounted to much above half of what it now is only I intended to have added some Notes at the end of it for the fuller proof and explanation of several Points therein handled which now I am forced to leave out the Book being already swell'd so much beyond my first Intention only three or four of them I am forced to Print with it because I had referr'd to them in two of the Sheets which were Printed before I new model'd the whole Design I pray God prosper this Work according to its honest Intention and that will be an abundant compensation for all the Pains and Labor I have undergone in composing it THE CONTENTS SECT I. OF the Signification and Notion of a Mediator pag. 4 c. Six general Articles proposed to our belief in Scripture concerning the Person and Offices of the Mediator First That he is designed and authorized to this Office by God who is our absolute Lord and Sovereign 6. Vpon what accounts the belief of this is necessary 8. Secondly That this Office to which he is Authorized consists in acting for and in the behalf of God and Men who are the Parties between whom he mediates 10. the belief of which Article carries with it the most indispensible Obligations to Christian Piety and Vertue 11. Thirdly That his Mediation proceeds upon certain terms and stipulations between God and Man which terms he obtained of God for us and in Gods Name hath published to us 17. what these terms are ibid. the performance of these Terms our Saviour solicits both of God and us 18. Fourthly That as he acts for and in the behalf of God and Men so be partakes of the Natures of both 23. That he should partake of the Nature of God was highly necessary to qualifie him for this sublime Office of mediating for God with Men 24. and the same necessity there was that he should partake of the nature of Man 27. That he should also partake of the nature of both no less requisite to qualifie him to Mediate for Men with God 30. That he is God as well as Man proved from Scripture 34. and also that he is Man as well as God 39. Fifthly That as he partakes of the Natures of both so that he might transact Personally with both he was sent down from Heaven to us and is returned from us to Heaven 42. Of the Birth and Personal Vnion of the Divine and Humane Natures in Christ 44. Of his Death Resurrection and Ascension 46 c. Sixthly That upon his return to Heaven there to mediate Personally for Men with God he substituted the Divine and Omnipresent Spirit personally to promote and effectuate his mediation for God with Men 49 50. This Divine Spirit is the third Person in the Triâ—une Godhead 50. That there is a third Person subsisting in the Divine Nature and that he is the same with the Spirit of God in the Old Testament 51. And first That this Spirit is a Person ibid. Secondly That he is a Divine Person 53. Thirdly That he is the third Divine Person 56. Of the subordination of these Divine Persons and that it arises not from any inequality of Essence but from the inequalities of their Personal properties 57 c. That there was always a subordination of the Son to the Father and of the Holy Ghost to both 58. That in the affair of the Mediation this subordination was founded not only in the inequalities of their Personal properties but also in a mutual compact and agreement 59. That the Holy Spirit acts and hath always acted under Christ in the Kingdom of God 60. That by the Holy Spirit Christ himself acted while he was upon Earth 60 61. That this Spirit is sent both from the Father and the Son and of the different nature of their Missions 61 c. Some things which the Holy Spirit hath done in the pursuance of his Ministry to our Saviour and hath long since ceased to do as first he inspired the Apostles and Disciples of our Saviour with the gift of Languages 65 66. Secondly He fully instructed them by his immediate Inspirations in the Doctrine which they were to teach the World 67 c. Thirdly He gave the most convincing evidence of the Truth and Divinity of their Doctrine 70. Fourthly He conducted them by his infallible advice through all the emergent difficulties of their Ministry 72. Of the cessation of these miraculous Assistances 74 c. Other things which the Holy Spirit hath always done and always continues in pursuance of this his Ministry as being continually present with the Church 76. We receive him in our Baptism 77. Of the different manner of his ordinary Operations now from what it was heretofore 78 c. That these his ordinary Operations are all performed by impression of thoughts 81 82. they are all reduced to five Heads First Illumination 83 c. Secondly Sanctification 85. Thirdly Quickning or Excitation 88. Fourthly Comforting and supporting 90. Fifthly Intercession 93. SECT II. Concerning the particular Offices of Christs Mediation From the respective states and conditions of the Parties between whom Christ mediates is shewn the necessity of his being Prophet Priest and King 98. The order in which our Saviour proceeds in the discharge of these Offices 100. SECT III. Concerning the Prophetick Office of Christ. The great need of this Office 101. That the Messias was to be a Prophet 102. Of the import of the word Prophesie 103. The admirable accomplishments of our Saviour for this Office shewn in three Particulars First That when he came down to Prophesie to us he came immediately from the Bosom of the Father 104. Secondly That he came down into our own Natures 160. Thirdly That while he abode among us he was always full of the Holy Ghost 109. how effectualy he discharged this Office shewn in six Particulars First He made a full declaration of his Fathers Will to the World 113. Secondly He proved and confirmed what he declared by Miracles 116. Thirdly He gave a perfect example of Obedience to what he declared and proved to be his Fathers
fourfold first from base and humble into glorious bodies 511. secondly from earthly and fleshly into spiritual and Heavenly 513. thirdly from weak and passive into active and powerful 514. fourthly from corruptible and mortal into incorruptible and immortal 517. They will differ in degrees of Glory proportionably as they differ in degrees of perfection 518. Of the woful change which the bodies of the wicked will undergo 521. The third and last of these regal Acts of Christ is his judging the World where first the thing is proved that he shall judg the world 523. Secondly an account is given of the signs and fore-runners of his coming to judgment 524. Thirdly the manner and circumstances of his coming 526. as first the place from whence he is to come ibid. 527. secondly the State wherein he is to come 528. thirdly the Carriage on which he is to come 530. fourthly the train and equipage with which he is to come 533. fifthly the place to which he is to come 536. Fourthly the process of this judgment 538. And first of the judgment of the righteous wherein is implied first their citation or summons 539. secondly their personal appearance 540. thirdly their trial 54â— fourthly their sentence 543. fifthly their assumption into the clouds of heaven 545. The Iudgment of the wicked implies also first their citation 547. secondly their personal appearance 548. thirdly their trial 549. fourthly their sentence 551. fifthly their execution 552. SECT XII Concerning Christs surrendring his Kingdom Christ hath a twofold Kingdom viz. His Essential Kingdom which is co-eternal with him and can never be surrendred and his Mediatorial Kingdom which is founded upon a solemn compact and agreement with the Father and this is the Kingdom which shall be surrendred p. 556 c. At the conclusion of the day of Iudgment the whole Mediation will cease the end of it being fully accomplished 557. An account of the cessation of the Mediatorial Kingdom from 1 Cor. 15.24 25 26 27 28 558. the whole passage resolved into five propositions ibid. First that the Kingdom there spoken of was committed to him by God the Father 559. secondly that he is to possess this Kingdom so long and no longer as till all things are actually subdued unto him 560. thirdly that during his possession of this Kingdom he is in a state of subjection to the Father 561. fourthly that when he hath delivered it up to the Father he will be otherwise subject to him than he is now 562. fifthly that he being thus subjected to the Father all Power and Dominion shall be thenceforth immediately exercised by the Deity 565. SECT XIII Of the Reason and Wisdom of this Method of Gods governing sinful men by his own Eternal Son in our Nature Five reasons of this Method assigned First that he might govern us in a way more accommodate to this degenerate state of our nature 567 c. secondly that he might the more effectually cure and prevent the spreading contagion of Idolatry 573 c. thirdly that thereby he might give us the more powerful encouragement to Obedience 582. fourthly that he might the more powerfully excite our Gratitude and Ingenuity 585. fifthly that he might thereby give us the more ample assurance of our future Reward 588. SECT XIV That Jesus is this Mediator of whom we have been treating Three ways by which God hath testified that Iesus is the true Mediator First by Prophesie secondly by Voice from Heaven thirdly by Miracles 591. The last of these only insisted on as being that to which our Saviour most commonly appeals 592. This together with the goodness of his Doctrine a most certain evidence of his being the Mediator ibid. The Miracle of his Resurrection was that which both our Saviour and his Apostles most insisted on 594. The reality of this attestation capable of being proved only by credible Testimony 596. The Testimony of our Saviours Resurrection accompanied with all the most credible circumstances which are six 597. First they who testified it were most certainly informed whether it were true or no 598. secondly there was a concurrence of several Witnesses to the truth of the Fact 600. thirdly there was no visible reason to suspect their honesty and integrity 603. fourthly there was no apparent motive to induce them to testifie falsly 609. fifthly they gave the greatest security for the truth of what they testified 612. sixthly they gave certain signs and tokens that what they testified was true 614. What a most convincing argument this of Miracles and particularly of Christs miraculous Resurrection was of the truth of his being the Mediator shewn in four particulars First that it was the most proper and convenient Evidence 622. secondly that it was the most certain and infallible Evidence 625. thirdly that it was the plainest and most popular Evidence 629. fourthly that it was the shortest and most compendious Evidence 631. OF THE CHRISTIAN LIFE PART II. VOL. II. CHAP. VII Of the necessity of acknowledging Jesus Christ to be the one and only Mediator between God and Man in order to our Leading a Truly Christian Life HITHERTO we have treated of the common Principles of Religion in General but as for this last it is the great Principle of Christian Religion strictly so called as it is distinguished from the Religion of Nature and as such is properly the Religion of the Mediator as containing only the Doctrines which concern the Mediator and the Duties which result from those Doctrines and owe their Obligations to them both which being taken away all the remaining Religion is purely Natural and Moral So that this Principle we are now treating of contains in it all that Religion which is strictly Christian without believing of which and practising upon it we cannot be truly said to lead a Christian Life how well soever we may live For there is no doubt but upon the Motives and Principles of natural Religion a man to whom Christianity was never sufficiently proposed may upon due consideration and a hearty endeavour reclaim himself to a very pious and vertuous life as it is apparent many of the Heathen Philosophers did but no man can be pious or vertuous in the Christian sence who is not so upon the Christian Obligations for the Principles from and by which we act are the very life and soul of our Religion and therefore as it is the Rational Soul that specifies the Man a Rational Animal so it is our Christian Principles that specifie our Religion Christian Religion Wherefore though the Piety and Vertue of an Heathen may be materially the same with that of a Christian yet it is impossible it should be formally Christian unless it be animated and acted with the belief of Christianity So that if we leave out this and practise only upon the above-named Principles we are at best but wise and honest Heathens and there is nothing in all our Religion but the simple Dictates of mere natural reason 'T is
come unto God by him that is who by submitting to him as mediating for God submit to God himself seeing he ever lives to make intercession for them or to Mediate with God in their behalf The belief of which carries with it the most indispensable Obligations to Christian Piety and Vertue but while we look upon Christ as acting only for one Party whether it be for God or our selves we do in a great measure enervate the Motives of Christianity For thus while we look upon him as acting only for God that is as God's Vicegerent we must necessarily conclude that he is concerned only for God's Authority and that when he hath secured or vindicated that by reducing us to our duty or punishing our disobedience he will have no more to do with us or our concerns but even leave us to shift for our selves and to seek our reward where we can find it that he is substituted by his Father for no other end but to exact our Homage or revenge our Rebellion but that as for us he is no way concerned either to procure us any pardon for our past sin or reward for our future Obedience and while we look upon him by whom alone we have access to God as one that is utterly unconcerned for our welfare we must look upon our selves as desperate and abandoned Creatures that are utterly forsaken of all hopes and encouragements For what hope can we have when not only the Deity we are to address to is highly offended at us but also the Mediator we are to address by is utterly regardless of us And in such a hopeless condition all the arguments in the World are void and insignificant And so on the other hand while we look upon Christ as acting only for us that is as our Propitiation and Advocate we must unavoidably conclude that he is concerned only for our preservation and happiness that his Office requires no more of him but only to pay off the scores of our sins with his bloud and by pleading that payment in Heaven to obtain our actual release from the rigorous demands of divine Justice in short that he hath nothing else to do but only to purchase and sue out our pardon and to justifie and set us right in the Court of Heaven but as for reducing us under his Father's Authority and subduing our Wills and Lives to his obedience that is no part of his Mediatorship nor consequently is he at all concerned about it and if so all that his Mediation can oblige us to supposing that he hath effectually discharged it is to rest and relie upon it for our Pardon and Iustification with God and if out of pure gratitude we will be dutiful and obedient to him for the future he will kindly accept it but if not he hath no remedy against us and what likelihood is there that any argument of Religion should ever prevail with us to submit to the divine Authority so long as we presume upon Christ's Mediation for Pardon and Justification without it and believe it to be left wholly to our own Ingenuity whether we will submit or no. Thus while we consider Christ's Mediation by halves and mistake either part of it for the whole we pervert and deprave it and instead of what it is viz. a most wise and powerful inducement to Piety and Vertue render it an inevitable temptation either to Despair or Presumption both which are equally and utterly inconsistent with a holy and Christian Life But if we consider this Doctrine in its full extent as it takes in both parts of Christ's Mediation it inforces our duty upon us with the most necessary and powerful obligations For it addresses it self to every passion in us that is capable of being moved and perswaded and at once proposes to our hope and fear which are the most vigorous principles of action the most encouraging and dreadful considerations For since his Office obliges him to act for God and men together we may depend upon it that through the whole course of his Mediation he will be most just and impartial to both and that as on the one hand he will not so act for his Father's Authority as to neglect our safety and welfare so neither on the other will he so concern himself for our safety and welfare as to expose his Father's Authority and if he proceed with this exact equality between the Parties he acts for we have all the reason in the World to conclude that if we submit our selves to God we shall be graciously received and rewarded but that if we persist in our Rebellion against him we shall be most severely punished For in the first place his being concerned for us as well as for God gives us the most ample security that if we will submit to his Fathers Authority which he stands ingaged to secure or vindicate he will have a most zealous regard to us and our concerns and be as mindful of our interest as if it were his own For in undertaking to be our Advocate he assumed our Persons and took our Affairs into his own hands so that now he is another our selves and stands obliged to act for us with as much care and concern as if our Persons and Interests were his and therefore we may depend upon it that he will act as much for our advantage as we our selves could do if we were in his place and had the same power and interest with his Father that he hath and that if we were sitting in his room at the right hand of God and there interceding for our selves we could not justly wish for or desire more or greater instances of Grace and Favour than he will ask and obtain for us And what greater encouragement can we have to return to our duty than this very consideration that all our concerns with our offended God are deposited in the hands of a most faithful Mediator who upon our return will concern himself as zealously for our Good as for his Father's Authority and solicit our cause in the Court of Heaven as Industriously as we our selves could do if we were admitted to be our own Advocates But then in the second place his being concerned for his Father's Authority as well as for our Interest gives us as full assurance on the other hand that he is no less obliged by his Office to reduce us to our duty to his Father or avenge him upon us for our disobedience than he is to restore us to his grace and favour and if he should so attempt the later as to be any way deficient in the former he would not perform the part of a just Mediator which consists in acting impartially for both Parties For should he favour our interest beyond his Father's Authority he would be so far partial to us against his Father Now though he loved us so well as to sacrifice his life for us on Earth and in the vertue of that Sacrifice to appear
proposed the divine light to their minds so he also illuminated their minds to discern and comprehend it he raised and exalted their intellectual faculties and as a vital form to the light of their reason did actuate and thereby enable it to comprehend his Revelations And hence Acts 19.6 we are told that the Disciples who upon St. Paul's laying his hands on them received the Holy Ghost spake with Tongues and Prophesied i. e. explained the deep Mysteries of the Gospel for so Prophesying in the New Testament doth most commonly signifie hence 1 Cor. 13.2 the Apostle makes Prophecy to consist in understanding divine Mysteries and Knowledge and in ver 9. We know in part saith he and we Prophesie in part so that the effect of their receiving the Holy Ghost you see was Prophecy that is a clear understanding of and ability to explain the Mysteries of Religion A plain evidence how effectually he taught them in that they no sooner became his Scholars but they were fit to be the Teachers of the World. For though it seems probable that he as well as our Saviour instructed them gradually in the knowledge of the Gospel since it was some time after this first descent that the Mystery of the calling of the Gentiles was revealed to them yet it is very apparent that he instructed them much faster than our Saviour had done and much fuller and that those impressions of divine truth which he made upon their understandings were much more vigorous and clear and therefore could not be so easily either forgotten or mistaken by them And accordingly our Saviour himself tells them that he had many things to say unto them but they could not bear them such was the narrowness of their capacity and the way of his teaching Howbeit saith he when the spirit of truth is come he shall lead you into all truth John 16.12 13. and teach you all things John 14.20 Thus the Holy Ghost fully instructed them what Doctrines they were to preach to the World and by his immediate inspirations enabled them to deliver down the truth to us the whole truth and nothing but the truth Thirdly The Holy Ghost enabled them to give the most convincing evidence of the Truth and Divinity of their Doctrines without which it was impossible they should ever have succeeded in their Ministry But the only certain evidence they could give that their Doctrine was divine was the testimony of Miracles For there is nothing which pretends to be divine can any otherwise evidence it self to be so but by something that is apparently divine and there being nothing apparently divine but what is plainly and evidently a miraculous effect of divine power it follows that Miracles only can attest the Divinity of any Doctrines Wherefore to enable the first Planters of the Gospel to convince the World that their Doctrine was divine it was highly requisite that they should be endowed with this divine power of working Miracles and accordingly so they were upon this miraculous descent of the Holy Ghost upon them For so Acts 2.43 upon this coming of the Holy Ghost on them we are told that many wonders and signs were done by the Apostles so also Acts 4.30 31. that upon their praying that God would stretch forth his hand to heal and that signs and wonders might be done by the name of Iesus God in answer to their Prayer filled them with the Holy Ghost that is enabled them by his Spirit to effect these signs and wonders they had prayed for It is true indeed they had in some measure this gift of the Holy Ghost before this miraculous Descent even while our Saviour was among them but that was very sparingly and only upon some particular occasions and for the effecting some particular Miracles but our Saviour promised them that upon his going to the Father to send the Comforter to them They who believed on him should not only do the Works which he did but greater works than those John 14.12 and accordingly when after his Ascension the Holy Ghost came upon them he continued with them and upon all occasions impowered them to do all kinds of Miracles for the confirmation of their Doctrine so that whereas before the greatest part of these miraculous signs of the divinity of the Christian Doctrine were performed by Christ himself in his own Person and by that means confined to the place of his Personal habitation which was too narrow a Theatre for many Spectators to behold them the Holy Ghost by working Miracles in his name of all sorts and upon all occasions in and by his Ministers who were presently to be dispersed over the face of the whole Earth did much more amply display his divine power and with greater speed spread the renown of it through the World and by constantly impowering so many persons in so many parts of the World to perform so many miraculous things in Christ's name did as it were carry him in open Triumph through the World and at once display his Majesty and Power over the face of the whole Earth For what Christ did in his own Person while he was on Earth that and much more the Holy Ghost did in the persons of all his Ministers and the Holy Ghost did that at the same time in a thousand parts of the World which Christ did only in one and by these miraculous effects which are therefore called the evidence and demonstration of the Spirit 1 Cor. 2.4 the Holy Ghost asserted to the World the truth and divinity of those Doctrines which the Ministers of Jesus taught For this gift of Miracles expired not with those Primitive Ministers but was continued down to their Successors for several Generations together until the Christian Doctrine was propagated through the World and then when it had done its work and accomplished its end it was withdrawn as being no longer necessary Fourthly and lastly The Holy Ghost conducted them by his own infallible advice through all the emergent difficulties of their Ministry For the work wherein they were ingaged was attended with difficulties that were utterly insuperable to Humane Wisdom and Power For first their work being such as required an invincible courage and firm integrity of mind a watchful prudence and spotless purity of manners it was highly needful especially at first a good beginning being of vast importance to all great undertakings that they should be infallibly directed what persons were fit to be ordained to it and which of those were mosâ— fit and proper for the several Countries and Provinces of the World and then through the whole course of their Ministry they were fain to contend with all the united Wit and Malice of the World and were very often sent to preach among strange Nations whose Tempers and Manners they understood not and still where-ever they came they had Spies upon them to watch their Designs and observe their actions and ever and anon they were accused and impleaded by subtil and
their visible profession of Christianity have actually submitted themselves to the Scepter of Christ have yet together with Christianity espoused the Interest of sundry Antichristian Principles in pursuance of which they have been as inveterate Enemies and Persecutors of the truth as it is in Iesus as any of the Heathen Kings or Emperors yet these also notwithstanding their male-administration are the Subjects and Ministers of our Saviour and it is by his Authority and Commission that they Reign and by his Omnipotent Providence that all their wicked designs and actions are over-ruled to gracious ends and purposes so that all the Sovereign Powers of the Earth are subjected by God to the Dominion of our Saviour and in their respective Kingdoms and Empires are only his Substitutes and Vicegerents for so we are told not only that all judgment is committed to him and that all power is committed to him in heaven and earth and that he is Heir of all things and hath power over all flesh but also that he is King of Kings and Lord of Lords the only Potentate the head of all Principality and Power and the Prince of all the Kings of the Earth vid. P. 810. and so the Fathers of the Council of Ariminum tell Constantius the Arrian Emperor that it was by Christs Donation that he held his Empire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by him i. e. Christ thou art appointed to Reign over all the World upon which account Liberius advises him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not fight against Christ who hath bestowed this Empire upon thee do not render him Impiety instead of Gratitude and to the same purpose Athanasius tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that Christ having received the Throne hath translated it from Heathen to holy Christian Kings to return them back to the House of Iacob So that both from Scripture and the current Doctrine of the Primitive Church it is evident that all the Sovereign Powers upon Earth are subjected to our Saviour and are only the Ministers and Viceroys of his universal Kingdom But for the farther prosecution of this Argument I shall shew in the first place that by this their subjection to Christ they are not deprived of any natural Right of their Sovereignty and secondly that they are obliged by it to certain Ministries in the Kingdom of Christ. First That by their subjection they are not deprived of any natural Right of their Sovereignty for when our Saviour pronounced the Sentence Give unto Cesar the things that are Cesars he thereby renewed the Patent of Sovereign Powers and reinvested them in all the natural Rights of their Sovereignty which doubtless are included in the things that are Cesars for upon the Pharisees asking him that captious question Is it lawful to pay Tribute to Cesar He doth not answer yes it is lawful which yet had been a sufficient reply to their Question but calls for a Tribute Peny and having asked them whose Image and Superscription that was upon it and being answered Cesars he returns them an Answer much larger than their Question Give unto Cesar the things that are Cesars i. e. it is certain that you are obliged not only to pay Tribute to Cesar but also to render him whatever else is due to him by vertue of his Sovereign Power for Sovereign Power being immediatly founded on the Dominion of God hath from thence these two unalienable Rights derived to it to which all the essential Rights of Sovereignty are Reducible First to Command in all things as it judges most convenient for the publick good where God hath not Countermanded for the Power of Sovereigns descending from God can only be limited by God or themselves for if they are limitable by any other Power they are Subjects to that Power and so can no longer be Sovereigns and if they are limitable only by God or themselves then where they are not limited either by God or themselves they must necessarily have a right to command Secondly The other unalienable Right that is derived to them from God is to be accountable only to God for by deriving to them Sovereign Power God hath exalted them above all Powers but his own and therefore since no Power can be accountable but to a superiour Power and since Sovereigns have no Superiour Power but God it is to God only from whom they received their Power that they are accountable for the administration of it These therefore are the natural Rights of Sovereign Powers and these Rights remain intire and inviolate in them notwithstanding their subjection to the Mediatorial Scepter of our Saviour as I shall endeavour to shew in the particulars First Therefore by this their subjection to Christ they are not deprived of their natural Right of Commanding in all cases as they shall judge most convenient for the publick Good where God hath not countermanded them For the Christian Religion is so far from any way retrenching the power of Princes that it abundantly confirms and enforces it by requiring us to submit to every Ordinance of man for the Lords sake to be subject to the higher Powers and that not only for wrath but for conscience sake to submit to Principalities and Powers and to obey Magistrates to render Tribute to whom Tribute is due Custom to whom Custom Fear to whom Fear Honour to whom Honour i. e. to submit to all the lawful impositions of our Princes whether it be of Taxes or of any other matter whatsoever and in all the New Testament there is only one limitation made of our obedience which is a natural and eternal one and that is that we ought to obey God rather than Man that is when Mans Command and Gods do apparently clash and interfere with each other for in this case the Magistrate hath no Right to be obeyed because his Will is countermanded by a Superiour Authority by which Exception this general Rule is confirmed that in all cases whatsoever whether Temporal or Spiritual Civil or Ecclesiastical Sovereign Powers have an unalienable right to be obeyed For if their Right to be obeyed in the Kingdom of Christ extended only to Civil and Temporal causes their Authority would be very much lessened and Retrenched by their subjection to our Saviour since before their subjection to him it undoubtedly extended to all causes whatsoever because being Sovereign under God it could have no other bounds or limits but what God had set to it and therefore since before their subjection to Christ God had bounded their Authority by no other Law but that of Nature it must either be made appear that the Law of Nature did then limit their Authority only to Civil causes which I am sure is impossible or it will necessarily follow that it extended also to Spiritual and Ecclesiastical and if it did so then it must do so still unless it be made appear that Christianity hath retrenched and lessened it It is true Christ hath erected a standing form of
resolved right or wrong not to believe it So that this way of Christs proving his Doctrine by his Miracles and particularly by his Resurrection being the best and most proper if we will not believe it upon this evidence we are incurable Infidels whom no reason in the World can convince or persuade II. This evidence of Miracles is the most certain and infallible Medium to prove the truth of any pretence to Revelation For if God give a man power to do Miracles in token that what he says is true he thereby sets his own Seal to the truth of it and if we are satisfied that the Miracle was wrought by the Power of God and yet will not believe the Doctrine it seals we do in effect give the lye to God himself for a real Miracle wrought to confirm a Doctrine gives as great a certainty of the truth of that Doctrine as we can have of the truth of God which is the foundation of all the certainty in the World because if once it be granted that God may work a Miracle to attest a lye we can have no security of his truth but for all that we know every thing that he saith or doth may be an Imposture and if so for all we know he may have deceived our faculties too and then there is nothing can be certain to us The Miracles of Christ therefore and especially this of his Resurrection gives us as great a certainty of the truth of his Doctrine as we can have of any thing For that he was raised by the power of God is evident because he was really dead his heart was pierced and the vital bonds were broken which rendered him utterly incapable to raise himself and supposing that there be some Agent in Nature besides God that was powerful enough to raise him yet we are sure the Devil would not do it because as was shewn before he must thereby do a thing infinitely contrary to his own temper and apparently destructive to his Interest and Kingdom nor would any holy Angel have done it without a special command and Commission from God which is the same thing as if God himself had done it immediately So that it 's plain Christ's Resurrection must be effected either by the immediate Will or by the immediate Power of God and whether it was one way or t'other 't was a most certain evidence of the truth of his Doctrine because it cannot be imagined that the God of truth would either way have raised him from the dead had he been an Impostor since in so doing he must have taken the most effectual course to impose a Cheat upon mankind For whilst he was alive he promised to rise again the third day and gave this as the great Sign to the World whereby they should know that he came from God upon the hearing of which all unprejudiced minds especially considering the nature of his Doctrine had abundant reason to conclude thus with themselves If this Man make good his word we can no longer doubt but that he was sent from God for to be sure he cannot rise unless God raise him and it can never enter into our thoughts that the God of truth will raise him on purpose to delude and deceive us When therefore he was actually risen they could not without being guilty of the most unreasonable obstinacy make any farther scruple of his truth and veracity There was about six hundred years ago a certain Iew called El David who gave out that he was Christ and drew a great many Proselytes after him upon which he was apprehended and brought before an Arabian Prince who asked him what Miracle he could do to convince him that he was not an Impostor to which he answered Sir Cut off my Head and in a little time you shall see me alive again which he said to prevent some greater torments which he feared would be inflicted on him for deluding the People Whereupon the Prince replied A greater sign than this thou canst not give and therefore if after I have beheaded thee thou recoverest to life again both I and all my People and all the World sure will acknowledge thee to be a Messenger from God and presently he commanded him to be beheaded and there was an end of the Cheat and so there would doubtless have been of the Christian Religion if Jesus had not been raised from the dead for he said just as this El David did Kill me if you please and when you have done so you shall see I will live again and upon this I stake all the credit of my Doctrine And therefore since it came to pass according to his word we have all the Reason in the World to resolve with that Arabian Prince to believe and acknowledg him to be sent from God. For if there be a God that loves sincerity and truth as we are sure there is we are equally sure he will not conspire with an Impostor to cheat and delude the World and yet this he must have done had Jesus been a deceiver when he fulfilled this miraculous sign of his Resurrection upon which he suspended all the credit of his Doctrine So that now we have the same certainty of the truth of our faith as we have of the truth of our knowledg for the truth of our knowledg supposes that there is a God whose Goodness will not suffer us to be deceived in those things which we clearly apprehend and the truth of our faith supposes that there is a God whose Goodness will not suffer him to deceive us in such things as he hath given us sufficient reason to believe for he who gives me a sufficient reason to induce me to believe a false Proposition is guilty of seducing me into a false belief and therefore since God in raising Christ from the dead hath given us a sufficient Argument to induce us to believe that he sent him it necessarily follows either that he did send him or that he is guilty of deceiving and abusing us III. This evidence of Miracles is the plainest and most popular to confirm a Revelation If the Principles of revealed Religion were to be proved by natural Reason and Philosophy the Arguments of it would be too thin and subtile for vulgar capacities and men would never be fit to be Catechized into their Religion till they had been trained up in the Schools and there instructed in the intrigues of Logick and Discourse for the generality of men are capable of no other notices of things but what are immediately impressed upon them by the objects of sense nor have they skill enough so exactly to compare simple terms as to connect them into true Propositions and from these to deduce their true and natural Consequences These are things that require far more leisure and skill than Mens Education and Affairs will ordinarily afford them so that had there not been some plainer and easier way found out to prove the truth of Christianity
consequently he was before all time and the most ancient of all things Again as they affirm of their word that it is not separated from the first Good or Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. but of necessity is together with him being separatee from him only in personality Plot. En. 5. l. 1. c. 6. So S. Iohn affirms of his Word that it was with God from the beginning ver 2. that is in an inseparable union and conjunction for otherwise all other things were as much with God as he Again as they affirm of their Word that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause or artificer of the World for so all the Platonick Schools frequently stile him and so Plato himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. which World the Word which of all things is the most divine framed and set in order Epinom and Philo call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Instrument by whom God made the World Phil. lib. Chereb So S. Iohn affirms of his word that all things were made by him and without him was not any thing made that was made ver 3. Again as they affirm of their word that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. if I may coin a word the Be-er and that this Be-er 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. is not a dead Be-er that is neither life nor mind but that mind and life and Be-er are the same thing Plotin Enn. 5. lib. 1. c. 2. So S. Iohn affirms of his word that in him was life ver 4. As they affirm that the life or being of their Word was knowledge or understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. neither is this Mind or Word in Potentia neither is it self one thing and its knowledge another but its knowledge is it self or its own being ibid. lib. 3. c. 5. So S. Iohn affirms of his Word that his life was the light of men i. e. that it consisted of knowledge which is the light of human minds ver 4. as they affirm that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Intelligible light proceeded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the word Phil. de Opif. mund and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that all light is from this word or wisdom Aristâ—b apud Euseb. praepar p. 324. So S. Iohn tells us of his Word that he was the true light which lighteth every man that cometh into the world ver 9. In short as they stile their word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Son of God Plot. Enn. 5. l. 8 c 5 And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Son or Child of God the full beautiful mind even the mind that is full of God as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the most ancient Son of the Father of the Universe Phil. lib. cui Tit. Deterius perfâ—ctiori semper infestum esse And also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the first born Son of God Ibid. lib. 1. de Agricuâ—t So S. Iohn stiles his Word the only begotten Son of the Father ver 14.18 Thus from first to last S. Iohn discourses of his Word and in the same Phrase and Language gives the same account of him as the Jewish and Gentile Divines did of theirs so that he must be supposed either to mean the same thing by him viz. a divine eternal Person or to design to make the World believe he meant so for he who speaks or writes must either equivocate and dissemble his meaning or mean according to the vulgar acceptation of the words and phrases he speaks or writes so that supposing S. Iohn doth here sincerely express his own meaning no man that understands the common use and acceptation of his phrases can reasonably understand them any otherwise than of a divine Person and whether this were not his meaning at least in all appearance I appeal to a very indifferent Judge viz. Amelius a Pagan Philosopher who very well understood the Language and Doctrine of the Gentile Schools concerning the divine Legos or Word so often mentioned in their Writings and who casting his eyes upon this discourse of S. Iohn doth with all confidence pronounce this to be the sense of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. this was that Word who according to Heraclitus existed from Eternity and made all things and whom by Iupiter the Barbarian places in the order and dignity of a Principal declaring him to have been with God and to be God and that all things were made by him and that in him all things that were had life and being Vid. Euseb Praep. Evan. 540. Page 51. Line 3. d For thus Porphyry as S. Cyril quotes him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the divine essence extends it self to three persons whereof the highest God is the Good after him the second is the Maker of the World and the third is the Soul of the World for to this Soul the Divine Essence extends it self And of these three divine persons Plotinus hath treated at large whom he expresly calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 three persons that are principles viz. the Good or the One the Mind and the Soul assuring us that these Doctrines concerning this divine Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. that they were no new or of yeâ—terday but were anciently though obscurely taught and that what is now discoursed concerning them is only a farther explication of them but we have faithful Witnesses that these Doctrines were taught of old and particularly in the Writings of Plato himself before whom also Parmenides delivered them And indeed Plato very frequently mentions these three divine Persons particularly Phileb p. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. but Wisdom and Mind can never be or act without Soul wherefore in the Nature of God there is a Kingly Soul and a Kingly Mind And indeed so ancient is this Doctrine of three divine Persons subsisting in the Godhead that Proclus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tradition of the three Gods in Timae Plat. p. 93. for so they sometimes call these three Persons three Gods though as themselves elsewhere explain it they are only three subsistences in the same divine indivisible Essence And the same Proclus calls this Doctrine of the Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the divinely inspired or delivered Theology which teaches that this World was compleated by these three By these and sundry other testimonies that might be produced it is evident that the ancient Divines of the Gentiles acknowledged a Trinity of Persons in the Godhead the last of which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Soul for so thee Chaldee Oracle quoted by the above-named Proclus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. after the Paternal mind which in our Language is God the Son I Psyche or Soul dwell and this Psyche or as our Scriptures phrase it Holy