who had heard both Ministers preach M. Cheynell offered to meet at Mr. Mayors house and put off his other businesse that he might fulfill his promise but contrary to expectation Mr. Erbury desired to be excused whereupon Mr. Cheynell wrote to M. Erbury to meet him anywhere else if he desired a more private meeting or to meet him at the Scools if he desired a more publick disputation Mr. Erbury refused to write an answer or declare his opinion under his hand yet signified his desire to confer with Mr. Cheynell upon this answer Mr. Cheynell were to his Quarters and after conference with him did both beseech and admonish him before an Officer of the Army to study those points better and to consult some that were able to give him satisfaction in them for if he consulted none but unsetled men he did not take the right way to be setled Mr. Erbury replied that God did reveal the mystery of Christ to babes and conceal it not only from worldly wise men but from those that were spiritually wise as if any man could be spiritually wise without the knowledge of Christ surely this was as vain as if he had said Christ will save babes and damn those that are spiritually wise for no man can be wise to salvation who is ignorant of the saving mystery of Christ and certainly that is the mystery our Saviour speaks of Matth. 11. 25. 26. Master Erbury after this admonition preached to divers of the City in an high and daring way He took that portion of Scripture 1 Kings 4. 25. for his text and preached to this effect as we are credidly informed They are much deceived who say we deny the Godhead of Christ for Christ is nothing else but God he meaneth God the Father manifested in our flesh Christ is anointed with the Spirit that is the power of God Isay 61. 1. Luke 4. 18. He hath anointed me me what Christ as a distinct person from the Saints no Christ and all the saints For it is but simply understood to look upon Christ as distinct from the Saints because Christ and the saints make one man He is the head and we the Members He and we make one perfect man The Saints have the same anointing that Christ had and therefore as Christ was sent to preach so are they and indeed the only preaching and teaching from God is in the Saints It is not the wisdome of this Nation that can invent to send Preachers abroad but when God hath broken the Nation and their Formes they set up a new Forme but there will never be any true teaching till Christ doth appear in the Saints they only have the only oyle Isay 61. 3. 4. and therefore they only shall build the old waste places What is become of those Preachers that had their Orders from the Bishops and so from the Pope There is not one to be found in the North and in Wales they are gon to far Parsonages from whence Malignants have been thrown out You may see what a blessed Reformation we have now at this day the saints shall build these old wast places not men in holy Orders they will not accept of 20 by the year but the saints shall build them the saints not those who call themselves Ministers but those whom the people shall call Ministers Isay 61. 6. Priests and Ministers because they shall have a double portion of the spirit verse 7. double to that which the Priests had under the Law or Ministers heretofore under the Gospel and it shall be acknowledged that God is in their flesh verse 9. mark a double portion in their land that is in their flesh It is by providence that we speak now for the world seeks to hinder us but the Law shall go forth of Sion Micha 4. 2. Sion that is the place where God dwels where is that but in the saints The Law then shall go forth from the Saints what Law not the Commandements but the Law of the spirit shall go forth out of the saints even the Law of the spirit of life in Christ The word of the Lord shall go forth that is Christ himselfe Revel. 19. 13. that is there shall be an appearance of Christ in the Saints Kings shall bow down and lick the dust Psal. 72. 9 10 11. under whose feet why the feet of the Son and of the Saints as we shall shew hereafter and then there shall be peace Now there is a war amongst the Saints Independants against Presbyterians and they against the Rebaptized but when God shall appear in our flesh there will be no vexing of one another My deare friends be sure that where there is a destroying spirit in the Saints there is no appearance of Christ for this is nothing but the appearance of Antichrist and of the Divell who was a murderer from the beginning I am affraid to call them Saints who have the spirit to make a man an offender for a word who have an intent to catch men and imprison them nay bring them to death to take advantage of a mans weaknesse this is not the spirit of Christ this is the spirit of Antichrist for the Saints shall not hurt in all the holy mountaine not a Jew though he curse Christ Jesus nor a Turk that makes a scoff of the Son of God It is a strange hypocriticall nation this we have prayed these eighty years for the conversion of the Jews and yet we will not suffer a Jew to live amongst us I feare the bloud of the Jews cast out of this nation and abominably butchered is not yet washed away this is a meer mockery there must not a Papist nor a Malignant be suffered to live amongst us We pretend to Christ and we have not the spirit of Christ within us for a destroying spirit is the spirit of Antichrist Dear friends be not angry if the spirit of Antichrist appear in you for it was in Christs owne Apostles in three things First a spirit of Prelacy or pride the poor Fisher-men dispute who should be greatest Secondly a spirit of conformity because one did cast out Divels and did not follow them they forbad him Thirdly a spirit of cruelty suppose men will not owne Christ will ye destroy them are you of the spirit of Iames and John of a destroying spirit Christ came not to destroy any mans liberty or life therefore a destroying spirit is the spirit of Antichrist Consider what is said of the Beasts in the Revelation the Dragon was under Popery another Beast under Episcopacy and the next Beast is that of these times his appearance is lowly yet but he speaks like a dragon bonds banishment bloud Note first his pride he speaks high things Secondly the spirit of conformity you must receive a mark in your head and be of their opinion and a mark in your hand practise as they do Thirdly a spirit of cruelty to vex those that will not conform they must have no
liberty of conscience nor liberty of Trade Many Saints have been hanged as Barrow and it may be some in these dayes may be put to death and it will be a wonder to after ages why they were so The four plagues of Babylon are death that is a dead spirit famine that is want they are ever complaining of this want and that want they are affraid of this sin and that sin they want this grace and that grace this is a signe that we have the spirit of Antichrist in us we do not see our fulnesse and praise God for it we have all the fulnesse of the Godhead in us and doe we complaine Yet M. Erbury thought fit upon another day to enlarge himselfe upon that Text hee preached on before in the presence of divers Citizens 1. Sam. 16. 13. Christ saith Master Erbury is nothing else but the anointed of the Lord anointed with the Godhead and so are the Saints for Christ and the saints make one annointed Habak. 3. 13. all the Godhead is in us as it is in him though this be not manifest yet we have for the present the same glory that the Son hath John 17. 22. Dear friends Christ was anointed with the Spirit also but what is the Spirit The Spirit is the power of God and the appearance of Christ All power is in God now when that power of God shall act and come forth then it is the Spirit therefore the Spirit is the coming forth of the power of God Secondly the Spirit is the appearance of Christ for Christ is called the wisdome and the power of God so then the coming forth of the power of God is the Spirit and that Spirit is Christ for Christ and the Spirit are both one Friends we have an ignorant blind devotion we pray to Son Father and Spirit and know not what the spirit is but the scripture tels us that the spirit is the power of God and the appearance of Christ Luke 1. 35. chap. 24. 49. the power of the most High that is the spirit Acts 2. 4. 2. Cor. 13. 4. compared with 1 Pet. 3. 18. the spirit then is the coming forth of the power of God and therefore we must not look upon the spirit as a person in the Godhead poor people are miserably puzled about this and therefore I will shew it out of the scripture There is but one God and that is the Father in whom all power is 2. When this power comes forth it is the spirit 3. All the power of God comes through Christ and therefore Christ is called the power of God nay the spirit 1 Cor. 15. 45. In their divinity yonder they will say the Father is not the Son the Son is not the Spirit but I say that Christ is the spirit that is Christ in his appearance is the Spirit John 14. 16 17 18. The spirit shall come that is I will come and comfort you the power of God shall appeare in me so then the other comforter that he would send was not another third person but the power of God appearing in Christ therefore let us not be cheated in the beginning of our Religion read 2. Cor. 3. 17 18. The Lord Christ is that spirit that is he in whom the power of God is the 18. vers. is best translated in the Margin of your Bibles of the Lord the Spirit Christ then is the Spirit Beloved that we may be in a maze no longer let us know God aright as he is 1. There is one God 2. As there is one God so we read that there is the Father the Son and the Spirit Now these three are not three persons in the Godhead but they are severall appearances of God unto men As God is in himselfe and of himselfe so he is the Father 3. As God comes forth in the man Christ Jesus as the fulnesse of the Godhead dwels in him that is the Son 4. God coming forth in power is the Spirit We do not by this deny the Godhead of the Son but shew what we hold of the personalities they are but the inventions of men The Spirit is nothing but the power of God in the man Christ and therefore Joh. 17. 3. there is no mention of a third person And in the Book of the Revelation there is no praise given to the Spirit but all to the Father who sits upon the Throne and to the Lamb to the man Christ Jesus in whom God dwels bodily as he doth in the Saints Now then this is that I drive at that as soone as we know Christ in us and that we are anointed in him then the spirit of the Lord shall come upon us that is the power of the power from on high there will be the appearance of Christ in us this is plain to me I trust it is so to you We shall have the appearance of Christ as David had in our sufferings sayings songs 1. In our sufferings for our sufferings are as Davids were the sufferings of God our sufferings are as Christs were most from God Matth. 26. 38. Mark 14. 33. why did Christ take some Disciples to pray with him why because he was affraid to pray alone and he prayed the same words thrice because he was amazed and could not go forward but prayed the same words over and over and it hath bin so with me when I had the spirit of bondage You talk much of a man crucified at Hierusalem some hundred years ago it is no such great matter to know that Christ suffered at Hierusalem but to know that we suffer as the Son that our iufferings are the sufferings of God there is the mystery I dare not say any more for the time is not yet come to speak the truth only thus David filled up what was before and we fill up what is behind of the sufferings of Christ Col. 1. 24. Rev. 12. 11. all our sufferings are the bloud of the Lamb 2. In our sayings as David Psal. 22. 22. Hebr. 2. 11 12. John 8. 28. Psal. 71. 17. David never went to School and hee knew hidden things 3. In songs Christ did sing in David we must sing in Christ we set up our selves when we do not speake and do things as the power of God and in the appearance of Christ we shall be as mopish as Saul if the Godhead do not appeare in us c. It was as we conceived high time to call Mr. Erbury to an account after so many fair warnings given him and so many foul errors preached by him both to Scholars and Citizens but because Master Erbury his followers were as confident as hee was that no man was able to disprove or refute him one of our company undertook that Task and offered to do it in the publick Schooles the fittest place for Scholars to dispute in but Master Erbury desired that the meeting might be at the University Church upon Monday the 11 of January at two of the clock in
them and from the condemnation which the law pronounceth against them Rom. 4. 6. Hebr. 8. 12. 2. Guilt of sin may be considered two wayes 1. As it cleaveth to sin and importeth a deserving of punishment and this is every where where sin is even in the godly themselves Psal. 143. 2. Psal. 130. 3. 2. As it redounds to the person actually subjecting him to the curse 3. Though every sin whatsoever be in its own nature damnable and so might bind the person under wrath and the curse yet no sin doth actually subject any person under wrath and the Curse but that which is committed while he is under the law and before he is under grace for it is the law which worketh wrath Rom. 4. 15. Rom. 6. 14. Rom. 8. 1. 4. Sin cannot properly be said to be pardoned to a person before it be committed for where sin is not guilt is not and where guilt is not on a person it cannot be said by a pardon to be removed from him but the sins of an unregenerate man when he is justified are actually pardoned that is the obligation of the person under wrath by reason of these sins is taken off from him and he translated under grace and the sinnes which he commits after regeneration so far forth as they have any kind of guilt in them so far forth they may be said to be still forgiven to him Mich. 7. 18. Psalme 51. 9. For understanding whereof we may note 1. That as sin is damnable in it self so where it continues to be it would continue to damne if the pardon once given should not likewise be continued to the person to whom it is given Now these are two things and two acts of grace to Justifie a person and to continue the Grace of Justification to him for God might if such had been his pleasure pardon sin past and leave a sinner under the power of sin in case he committed it afterward to bring a new guilt upon him unto death as of it self it is apt to do so that as a stone in a building is of it self apt to fall downward and so would do if the building should not continue so sin in a justified person is apt to condemne and would condemne him as well as any other if God should not continue to justifie or multiply to pardon Isay 55. 7. 2. We may note that God may be considered two wayes 1. As a Judge proceeding against Male factors according to the law which inflicteth a curse Rom. 4 15. 2. As a father proceeding against offending children with anger and displeasure so the Lord may be angry with his own people Esay 64. 8 9. Exod. 4. 14. An unjustified person sinning is an enemy under the curse of God as a judge a justified person sinning is a sonne under the anger and displeasure of God as a father So that there is a guilt subjecting the one to a legal curse and a guilt subjecting the other to a paternall displeasure If then it be asked in what sense justified persons may and do aske pardon of sin committed by them after justification we answer 1. In regard of legall condemnation so we daily aske the continuance of the pardon already granted for it is one thing to pardon and another to continue to pardon or to preserve to a person that interest in a pardon once pronounced which he if he were left to himselfe would by every sin after forfeit and cast away 2 Sam. 7. 25. Heb. 8. 12. 2. In regard of paternall displeasure so we daily aske the recovery of his gracious and fatherly countenance towards us and the removall of that anger which our sins might justly provoke against us Psal. 51 9 12. Psal. 6. 1. 3. In pardon is considerable 1. The generall sentence once pronounced in a mans first translation from nature to grace 2. The particular application of that grace with respects to particular sins as they are daily or occasionally committed In which sense Remission already granted in the covenant of grace is by beleevers sued forth and pleaded with respect to their daily sins and Christs continuall interceding for them 1 Joh. 2. 1 2. Hebr. 7. 24 25. 4. Sin is said to be forgiven two wayes 1 In the court of the Judge which is in our first translation from nature to grace 2. In the conscience of the sinner reading his own pardon and in this sense we daily pray for more full revelation and manifestation thereof to us Quest How may a man know that he is justified Res. 1 The Spirit doth testifie in the written word that all 1 Who beleeve in Jesus Christ 2 Love him in sincerity 3 And the brethren for his sake 4 Call upon God in Christs name 5 Mortifie the deeds and lusts of the flesh 6 Walk in and after the Spirit are justified 2. The Spirit doth work all saving graces in our hearts which are parts of Sanctification evidences of Justification the fruits and earnest of glory 3. The Spirit doth when and as he pleaseth freely discover those graces which he hath wrought in our hearts to our consciences and so doth witnesse together with our conscience that we are the sons of God and move us to cry Abba father 4. Every sincere Christian ought humbly and thankfully to receive this testimony of the Spirit when it is vouchsafed unto him Quest Of the use of the Law to beleevers 1. The law was given to man in his innocency as a Covenant of life and righteousnesse requiring perfect and perpetuall obedience under the paine of a Curse Gal. 3. 10. 2. The law by the fall of man became weak and unable to justifie Rom. 8. 3. so that none could have been saved if the Lord had not been pleased to make a Covenant of grace 3. Since the fall of man the law was published againe and added to the Covenant of grace not as a part of it nor as a supplement to it but as a usefull instrument to further and promote the purposes of the Gospell Galat. 3. 19. Exod. 20. 2 3. Take it thus then First Negatively the use of the law in the time of grace is not to justifie or save men Rom. 3. 20. Galat. 2. 21. 3. 21. neither yet was it published purposely to condemne and destroy men because condemnation was in the world before Rom. 5. 14. Secondly Affirmatively but the of it is 1. To be a meanes and instrument to drive men to the grace which is revealed in the Gospel by shewing men their sin misery and weaknesse Rom. 3. 20. Galat. 3. 22. under the curse of the law 2. As a rule of life and obedience to those that are justified that having received life grace and love to doe Gods will they may hereby be directed to the knowledge thereof 1 Joh. 5. 23. Jam. 2. 10. 11. 1. Joh. 3. 4. Matth. 5. 17 19. Rom. 3. 31.
but when that would not be permitted and M. Earbury desired our brother to consider that that phrase God by nature was no Scripture phrase Master Cheynell replyed Sir now it appears that you are not so well read in Scripture as you pretend to be you may read the expression Gal. 4. 8. and though you will not give me leave to dispute yet suffer me to expound the place and shew the ground of my Exposition The Apostle shews in this place 1. That religious service must be performed to none but to him that is God by nature from hence it will follow that if Christ be not God by nature we ought not to performe religious service to Jesus Christ 2. The Apostle shews that they are ignorant of God who perform service to them who are not Gods by nature 3. M. Cheynell shewed that Christ was God by nature subsisting in the form of God and was God equall to his Father and proved it from Phil. 2. 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} subsisting in the form of God thought it no robbery to be equall with God He who is in the form of God and without prejudice to the Father equall to him must needs be God by nature the selfe same God though not person with the Father and therefore an Independent God God in himself God of himself the eternall God It is robbery to make more Gods then one It is robbery to make the Saints equall with God but it is no robbery to make God the Son equall with God the Father because Christ is God by nature but no Saint is God by nature the fulnesse of the Godhead all the fulnesse of the Godhead dwels and dwels bodily that is really for body is opposed to shadow in the person of the Lord Jesus And therefore it is evident that the same fulnesse of the Godhead which is in Christ is not truly and really in any Saint The Congregation received this exposition with a generall shout and acclamation but M. Cheynell desired them to forbear and told them that if he could not intreat them to be silent he would silence himselfe and proceed no further least such testimonies of approbatiō might give offence or cause disturbance 2. Desired the company to take notice that M. Earbury called the Spirit the power of God almost as oft as he had occasion to mention the Spirit which expression did too plainely declare that M. Earbury held correspondence with the Socinians in their hereticall opinions M. Earbury professed that he never read any of their writings and yet when M. Cheynell distinguished between the spirit and the graces of the Spirit a little after M. Earbury forgot himself and said that was a Polandisme conceiving that the spirit was by that distinction imprisoned in Heaven and he began to tell a story of some cast out by a Synod for such expressions and when M. Cheynell did distinguish afterward between Christ considered as a glorifiedman and as the Lord of glory M. Earbury said glorified man was one of the Polonian expressions let the Reader judge whether M. Earbury never read any of the Polonian Writers 3. Our brother desired M. Earbury to deal plainely and clearly with him whether he did acknowledge and believe three Persons and one God our brothers question was grounded upon M. Earbury his mention of three in Heaven and yet his frequent confounding of the Son with the Spirit for sure if the Son be the Spirit as he doth commonly preach there cannot be three in Heaven for the Son and the spirit are but one as he conceives nay there will be but one in Heaven for the Son is nothing but the wisdome of the Father or the power of the Father and so there will be no more divine persons in Heaven but the Father only Besides M. Earbury saying that the Father is the true God and God is love and the Son is wisdome and the spirit is power M. Earbury seemed to put off his Auditory with a Trinity of Attributes instead of a Trinity of Persons and consequently to make many Threes in Heaven for iustice mercy eternity will make another three in this sense But M. Earbury said that he came not thitherto be catechised but it was easie to reply that he came thither to explaine himself and satisfie the Congregation which could not possibly be done unlesse he would give positive answers to pertinent questions M. Earbury told us that the fulnesse of the Godhead should be revealed more clearely hereafter in the flesh of the saints at the sound of the seventh Trumpet but it was more clearely revealed in the Prophets then by the Apostles becasue the Apostles were most taken up with writing about Faith and particular things yet John the Divine wrote clearly of it 1 John 3. 2. and therefore he pronounced all them to be Antichristian who did not believe that there is the same fulnesse of the Godhead in Christ and all the saints which he conceived to be very cleare from the 1 John 4. 2. 3. that is saith he whosoever denies that Christ is in us is Antichrist for by flesh is not meant the humane nature saith M. Earbury but the coming of Christ is the manifestation of the Godhead in the flesh of Saints for Christ himselfe is the Spirit with God Our brother was here forced to lay open M. Earbury and declare that M. Earbury conceived that Christ was man before the world was and therefore though he came into the world to be made of a woman yet he came not to be made man but to be made flesh Hereupon Mr. Earbury charged our brother with revealing of secrets and said that he had delivered himselfe to that purpose in a private Conference Our brother replied that he had not spoken a word about that Argument if M. Earbury had not led him into it by his perplexed discourse and pronounced such a censure upon all men that are not of his mind as to say they are Antichristian Master Earbury insisted much upon Ephes. 3. 19. That ye may be filled with all the fulnesse of God which our brother said was to be expounded by John 1. 16. of his fulnesse we have all received grace for grace Divers are said in the Scripture to be full of the Holy Ghost when they are sufficiently enabled to perform the dutyes which belong to their present estate and are growing up towards that fulnesse which all the Saints shall enioy when God is all in all But M. Earbury seemed most confident when he came to urge his arguments taken out of the Book of the Revelations The first was drawen from Reuel 2. 26. The Saints haue the same power over the nations to crush and breake them that Christ himselfe hath The answer was that the Saints did not overcome by their owne strength but by the strength of Christ Christ doth overcome and we triumph we have a share in that victory which Christ gaines by his
the afternoon because some of his followers were vnwilling to meet at Schools They met accordingly Mr Erbury desired leave to explaine himselfe and began much after this manner Friends and Fellow-soldiers and you gentlemen Scholars I am come hither this day to answer a publike Charge and a private Challenge c. Whereas it did appeare indeed that M. Erbury his Adherents made the Challenge but that was not insisted on Master Erbury had fair leave to proceed in his Apology He said that it was not his custome to speake any thing dogmatically for he did proceed in all his Lectures by way of inquiry How true this Apology is may appear by the extracts of his three sermons before and if it had been true yet it is no Apology for this is to be a meer Sceptique and the ready way to teach his Auditors to question all things and hold nothing But Master Erbury was not ashamed to own this deceit for he presently added that he spake not as a Minister to them for he had renounced his Mâ—nistery long since in the presence of the Bishops nor did he speake as a gifted man knowing the mystery of Christ but as one that was to seeke and therefore said he we are now upon a way of eqnuiry we are seeking out David and the King according to that Prophesie Hosea 3. 5. For I find that Christ is a mystery hidden not manifested by the Prophets or the Apostles for the Apostles saith he did but see Christ in a Glasse darkly but we saith he behold the glory of God shining in the man Christ the face of Christ that is the person of Christ and we have Christ in us the hope of glory and that is indeed The mystery Coloss. 1. 27. Christ as without us is not the mystery but Christ as in us Christ as born in us suffering and rising in us for our sufferings are the filling up of Christs sufferings Coloss. 1. 24. Now though Paul knew Christ suffering in him yet Paul confesseth that he had not attained to the resurrection of the dead Phil. 3. 10. 11. This mystery then was manifested only in part to the Apostles and primitive Christians but ever since the Apostles ceased this mystery hath been a sealed book as you may see Revel. 5. 1. 2. 3. He that sits upon the Throne is God even the Father God himselfe The book is sealed with seven seals that is perfectly sealed and no man in Heaven or Earth or under the earth is able to open this Booke but this Booke shall be opened again when Christ shall come in his spirit in the Saints Revel. 10. 1. 2. this little book contains the mystery Christ in us the hope of glory And when the seventh Angel doth begin to sound the mystery of God shall be finished Revel. 10. 7. Now this mystery is nothing else but Christ in the Saints that is Christ is not a distinct person from the Saints for the Saints and the Son make one perfect man Ephesians 4. 7. 8. 9. 12. 13. Master Erbury had many other excursions before he came to the question to which it was replyed but we shall give you a brief account Master Cheynell desired to know of Master Erbury what that mystery was which Master Erbury was better acquainted with then the Apostles or primitive Christians whether it was the mystery of faith and godlinesse a mystery necessary to salvation if it were necessary to salvation then sure it was sufficiently revealed to the primitive Christians but if it be not a saving mystery saith Master Cheynell let us never trouble the people with it 2. Master Cheynell desired to know how Master Erbury came to open that booke which no man in heaven or earth can open 3. Master Cheynell asked him whether the seventh Trumpet had yet sounded 4. Whether Master Erbury had any new revelations which were not contained in the Scripture 5. Whether he made himself an Apostle a Prophet or of some higher order because he pretended that there would be no Ministry till new Prophets and Apostles were sent to gather the people of God dispersed abroad and intimated that he himselfe knew more of the mystery of Christ then the Prophets or Apostles Master Erbury would not give any positive answer to any of these questions for he said they were ensnaring questions To which Master Cheynell replyed why then our meeting will be to little purpose if you will neither explain or vindicate your doctrine But the truth is Master Erbury saw he had overshot himself in these elaborate extravagancies rather then expositions for if he had said that the seventh Trumpet had not yet sounded then it would have followed 1. That the mystery which Master Erbury pretends to be so well acquainted with is yet sealed and not revealed to Master Erbury or any other 2. Master Erbury by his exposition of Revel. 10. and Ephes. 4. compared together doth overthrow his own opinion and confirme ours if the seventh Trumpet hath not yet sounded for by both places layd together if Master Earbury his exposition be solid Pastors and Teachers must be continued in the Church till the mystery be finished and therefore till the seventh Trumpet hath sounded Revel. 10. 7. But the mystery sayth Master Earbury will not be finished till Christ and the Saints are made one perfect man Ephes. 4. 11 12 13. Therefore there is still need of Pastors and Teachers in the Church if the seventh Trumpet hath not yet sounded and Master Earbury hath but deluded the people in pretending to declare a secret to them which will not be declared till the seventh Trumpet hath sounded Master Cheynell did likewise desire them to observe that Master Earbury did intimate that God the Father only is God of himselfe and that the Saints are equall to Christ but enough of that anon After many circumlocutions Master Earbury did at length descend to the question and laid downe this Thesis The Saints have the same fulnesse of the Godhead dwelling in them in the same measure though not in the same manifestation as it doth in Christ but the Godhead shall be manifest in the same manner and measure in the Saints as it is in Christ Mr. Earbury indeavoured to prove this proposition by the 14 of John from the 2 verse to the 20. From the 2 and 3 verses he raised this observation That Christ ascended that he might receive the fulnesse of the Godhead for himselfe that so he might impart it unto us because he went to prepare a place for us that he might come againe and receive us to himselfe that where he is we might be also but Christs mansion was in the Father verse 10. therefore our mansion is to be in the Father and the fulnesse of the Godhead is to be imparted to us as it is to Christ For the Father is the Godhead and we are to be in the Father and the Father to dwell in us as he dwelt in Christ and
Christ in the Father To this exposition there were these exceptions taken by our brother 1. Christ had the fulnesse of the Godhead before his ascension and therefore Christ did not ascend that he might receive the fulnesse of the Godhead 2. If the Godhead were imparted to any Saint that Saint would be as Christ is truly God 3. The Saints are not in the Father as Christ is in the Father for the divine Persons are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quia {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} they are in one another because they have one and the same infinite essence they are all three one and the same God 4. The Father is not the Godhead because the Father if we speak properly is the first Person the Godhead is the nature of all three Persons His next Argument was taken from John 14. 12. The Saints have a greater power then ever Christ had for every one that believes in Christ may doe greater works then ever Christ did Our brother answered that the speech was limited they should doe greater works then these that is greater then the miracles which Christs speech referred to and therefore Master Earbury did ill to interpret the Text as if the words were to be simply and universally taken when it is evident that they are to be restrained quoad materiam subiectam for Christ did satisfie the justice of God for the sins of all the elect which no Saint could ever have done M. Earbury was asked whether he would acknowledge that Christ satisfied Gods justice for the sins of all the elect but he would not answer yea or no but said that M. Cheynell endeavoured to intrap him M. Earbury said that the Apostles gaue the Holy Ghost which was a greater work then ever Christ did M. Cheynell desired him to prove that the Apostles gave the Holy Ghost as Christ did by their owne immediate power or prove that Christ did not give the Holy Ghost M. Earbury replyed that Christ did not give the Holy Ghost before his ascension and so retreated to his first hold as if Christ had ascended that he might receive such a fulnesse of the Godhead as did enable him to give the Holy Ghost Our brother desired them who were accquainted with the Socinian controversies to observe that M. Earbury had not his revelation from Heauen but Poland and desired M. Earbury to consider that Christ satisfied for the sins of the elect before his Ascension M. Earbury his next proof was taken from John 14. 20. 21. Joh. 17. 5. 21. 22. from whence he collected that the same fulness of the Godhead was given to the Saints wch was givē to Christ for the Saints have the same glory because they are one with Christ perfectly one with him as the Father is one with him therefore the fulnesse of the Godhead dwels in them The same glory which Christ asks for in the 5 verse he gives to the Saints verse 22. of the 17 of John there is the same union between Christ and the Saints which is between Christ and this Father verse 21. 23. the same love verse 23. I say the same love saith M. Earbury speake in as high a measure as you will I will prove the same measure nay there is a higher measure of love expressed to the Saints then to Christ though in a mystery there is the same love and the same union that is an union of love Many answers were given to this Argument which need not be repeated To that concerning union with Christ it was answered to this effect That the union betweene Christ and the Saints is either a mysticall union by faith or a morall union by love or a glorious union by a beatificall fruition And because M. Earbury pressed the word as one with the Father as Christ is one our brother answered that there was a received distinction among Divines sicut veritatis sicut aequalitatis sicut similitudinis As doth sometimes note onely the truth of a thing and so the union between Christ and the Saints is a true union a reall though a mysticall and spirituall union 2. As notes no equality in that place of John though it may note a similitude so the proportion and distance be observed betweene creatures and their Creator Finally M. Cheynell told him that the interpretation smelt too strong of Poland when he intimated that there was only an union of love between the Father and Christ for there is also an union of nature but there is not an union of nature between God and the Saints the saints are joyned to Christ by faith and are therefore one spirit with him 1 Cor. 6. 17. but they are not one God with him Then M. Earbury insisted very long upon Coloss. 2. because that Chapter doth explain the mystery of God even the Father and of Christ verse 2. though the Spirit that is the power of God as we said before even Christ who is the wisdome of God and the power of God doth manifest himself Joh. 14. 21. The Father is the eternall God God in himself and of himselfe greater then all and highest of all the Father is the Godhead and he fils the man Christ with all the fulnesse of the Godhead Coloss. 2. 9. For Christ hath all given to him as the Saints have and as there is the fullnesse of the Godhead in Christ so is there also in the Saints For they are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} verse 10. which is rendred compleat now the Saints are not compleat till they are filled with all the fulnesse of God Ephes. 3. 19. filled with love for God is love and that love wherewith we are filled is God filled with Christ the wisdome of God and with the spirit the power of God with those three that are in Heaven this is the mystery and it is incomprehensible for the love of God to Christ and the Saints is Incomprehensible We fear that you would be tired out if all that was objected against this exposition should be related but it must be observed first that when M. Earbury speaks of God he saith God even the Father and when he mentions the Father he saith the Father is God himselfe the eternall God c. whereby he doth intimate that Christ is not God of himself the eternall God equall to his Father Our brother therefore took exceptions against these expressions because they seemed not to drop from M. Earbury but to be affected since they were so often repeated M. Cheynell offered to prove that Christ is God by nature God of himselfe equall to his Father M. Earbury replied dear Sir you are not to dispute but to answer what I object whereas indeed M. Earbury was to have been respondent and did make a Speech instead of a Supposition for the explication of his Thesis and therefore M. Cheynell should have had free liberty to have disputed and M. Earbury was engaged to answer his arguments