Pet. 1. 21. Rom. 9. 1. Rev. 2. 23. The Holy Ghost is Omnipresent he dwels in all Saints as in a Temple he repaires adornes beautifies his Temple and acts in every single Saint as the spirit of disobedience acts in Children of wrath we cannot flie from the presence of the spirit because he is Omnipresent Psal. 139. 7. By what hath been already written it is evident that the Holy Ghost hath the titles and attributes of God he doth performe works proper to God and that devine Honour is due unto him I shall clearly prove because it is denyed by the blasphemous wits of this discoursing age The Holy Ghost who spake by Isaiah the Prophet is worshipped by the Angels of God as is most evident by comparing Isa. 6. 3. 9. with Acts 28. 25. 26 The whole Church of God is exhorted to worship the Holy Ghost as the Great God as Jehovah as our Make to how down and kneel before him that is to give him divine worship both inward and outward because he is our God as appears by comparing Psa. 95. 3. 6. 7. with Heb. 3. 7 8. 9. The Apostle gives divine Honour to the Holy Ghost when he appeals to him as to the searcher of hearts Rom. 9. 1. and the Holy Ghost who speaks to the Churches joynes with the son of God who speaks to them also in searching of the heart and reines Revel 2. 17. 18. 23. and all the Churches are commanded to hearken to both as unto God blessed for ever Our soules and bodies are said to be the Temples of God because they are the Temples of the Holy Ghost and therefore we are commanded to worship and glorify the holy Ghost with our souls and bodies for the spirit doth dwell in his Temple that he may be worshiped in his Temple The Temple is a profane place if there be no worship there and it is must be pure holy and spirituall worship and sacrifice such as the holy spirit delights in else the Temple will be defiled destroyed Compare 1 Cor. 3. 15. 16 17. 1 Cor. 6 19 20. 2 Cor. 6. 16. 18. and 2 Cor. 7. 1. The Church is blessed in the name of the Holy Ghost as in the name of God and the communion of the holy spirit is spirituall and saving as well as the speciall grace of Christ and love of the Father as appeares by that solemn Apostolicall benediction 2 Cor. 13. 14. and the beloved Disciple proclames the spirit to be the fountaine of grace and peace as well as the Father of Jesus Christ and therfore doth beg grace and peace of the Spirit of grace who doth purify and pacify our hearts for all the Churches Revel 1. 4. The holy Ghost doth regulate all Churches and Church-affaires Acts 13. 2. 4 Acts 15. 28. Acts 20 28. Baptisme is administred in the name and for the Honour of the holy Ghost Matth. 8 19 The holy Ghost doth bestow upon us and work in us those spirituall and glorious blessings which are sealed in or conveyed by Baptisme and therefore we are more especially Baptized by the holy Ghost Matth. 3. 11. Iohn 3. â— 6 for we are born of the spirit regenerated washed renewed by the spirit who purifies the soule as water doth the body Titus 3. 5 6. The violation of the Honour and worship of the Holy Ghost is most severely punished Mark 3. 29. Hebr. 6. 4 Hebr. 1â— 28. 29. and therefore there is speciall care taken in the holy Scriptures both for the preservation and vindication of the honour of the Holy Ghost we must not grieve vex resist quench the Holy Ghost that is we must not displease him we must not disobey him we must obey his dictates his motions we must be quickened taught led ruled governed by him we must attribute all the glorious Titles to the Holy Ghost given him in Scripture of which we have so largely discoursed we must acknowledge him to be the Spirit of Truth and therefore must beleeve in him the spirit of supplication the spirit of grace and holinesse and therefore love him and pray to him we must either renounce our Baptisme in his Name or else we must confesse that we are obliged to beleeve in him reverence love obey glorifie him with all inward and outward worship for we are debtours to the Spirit to live to the Spirit and glorifie the Spirit of regeneration who works in us the instrument of Justification that there may be an effectuall application of Christ to our souls though Christ make the purchase the Spirit of adoption makes the assurance he seals us up to the day of redemption and therefore good reason have we to offer up our souls and bodies in a spirituall sacrifice to him for these temples were made for sacrifice Rom. 12. 1 2. 1 Pet. 2. 5 Now if God who will not give his glory to another because he is true and just gives all this glory to the Holy Ghost it concerns us to glorifie him If there were not all this and a great deal more to be said for the honour of the Holy Ghost yet it were an invincible argument to me if I could only say that the Holy Ghost is God and therefore to be worshipped as God with Divine worship The Holy Ghost is one with the Father and the Son one God and therefore all three are to be worshipped with the same Divine worship It were enough for such men as have not so much as heard whether there be any Holy Ghost or no Acts 19. 2. to talk as the filthy dreamers and blasphemous Hereticks of this rotten age usually doe who belch out the language of Hell against the Spirit of Grace and I cannot but wonder that subtile Iesuites Arminians and Socinians who pretend to study and search the Scriptures should say that there is nothing to be found in Scripture concerning the worshipping of the Holy Ghost That the Spirit acts according to the Counsell of his Divine will hath been sufficiently proved only it must be considered that as Father Son and Spirit have but one Nature so they have but one Will. Concerning the Peculiar and Personall properties of the Holy Ghost I shall treat when I come to speak of the distinction of these subsistences For conclusion of this chapter I am to prove that the Godhead doth subsist in Father Son and Spirit all three without any multiplication of the Godhead The Father and the Son are but one God Iohn 10. 30. I and my Father are one The Father Son and Spirit all three are but one God 1 John 5. 7. There is but one God Ephes. 4. 6. Deut. 6. 4. Isa. 44. 6. 8. Isa. 45. 21. 22. Nay there can be but one God there can be but one most Perfect being one infinite Perfection the most perfect being is the most single being and therefore Father Son and Holy Ghost are all three
Saviour saith God is a Spirit and from thence concludes that God is to be worshipped in Spirit and truth but in respect of the Divine Persons also We are to worship God as a Creator as the first of Causes last of Ends best of Beings to whom we owe our Being and our well-being but we must worship God the Father as God and look upon him as the Father of our Lord Iesus Christ and as our Father reconciled to us in Christ this is that worship which becomes the Gospel and therefore we ought to worship God the Father considered after this Evangelicall manner that he may be glorifyed we moved and affected with those endearing expressions O God the Father of our Lord Iesus Christ and our Father in him Such expressions as these do beget in us 1. Holy boldnesse mixed with Reverence 2. Christian confidence our Father wil supply the wants of his children out of his rich treasure for he commands Heaven earth 3. Filial Love and cheerefull obedience which are even con-naturall to our new man upon due consideration of this sweet relation between God and us Ier. 3. 19. 4. A thankefull acknowledgement of Gods fatherly bounty even unto admiration Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God 1 Joh. 3. 1. Nay heyres of God Rom. 8. 17. What are we vile wretches wormes and no men yea by reason of our filthinesse Dogs and Devils that we should be adopted into the family of God married to the Sonne of God and made co-heyrs with the Lord of glory When the Spirit of a man is raised by such thankfull acknowledgements unto an Holy admiration then it is brought into a Gospel frame and by such high and sweet thoughts of Gods fatherly love and bounty fitted for filiall and Gospel-worship But it will be said that the whole Trinity is our Father and therefore all three persons are to be worshipped under that fatherly consideration and in that deare Relation To which I answer 1. That when the word Father is attributed unto God essentially though all creatures are excluded yet all the three Divine persons are included because they are co-equal they have one nature will and worship they are one and the same God and they are one Father also in opposition to Images Ier. 2. 27. To Saints Is. 63. 16. Doubtlesse thou art our Father though Abraham be ignorant of us and Israel acknowledge us not Thou O Lord art our Father our Redeemer thy name is from everlasting And in opposition to all creatures Mat. 23. 9. and in the Lords Prayer Father Son and Holy Ghost are all called upon as our Father 2. The word Father is sometimes taken personally and attributed to a single person of the God-head More frequently and more peculiarly to God the Father who is the first Principle of subsisting life even in respect of his own naturall and Co-essentiall Son as hath been proved at large in this Treatise and is to be reckoned first in order and finally in regard of our Adoption and the mysterious and divine Oeconomy and dispensation vouchsafed for the salvation of man and yet these peculiar notions do not exclude the other persons from being God as hath been proved above in the fourth chapter nor do they exclude them from being our Father in the common notion of Father in opposition to creatures and Idols nay all three persons have a Fatherly care of us and love to us and therefore Christ is called our Father Isa. 9. 6. Heb. 2. 13 14. And it is the proper office of the Holy Ghost to Regenerate us as it is of the Father to Adopt us but then the Father doth Adopt us in Christ who is a Father to us though a Son to God the Father and the holy Spirit is the Spirit of Regeneration and Adoption and therefore all three Co-essentiall persons are our Father 3. We may direct our Prayers to any one person as Steven directed his to the Lord Jesus Act. 7. 59. Lord Iesus receive my Spirit 4. We may direct our Prayers expressely unto two of the divine persons Now God himself and our Father and our Lord Iesus Christ direct our way unto you 1 Thes. 3. 11. 5. We may direct our Prayers unto all three as we do in the administration of Baptisme and in that Fundamentall Benediction 2 Cor. 13 14. 6. When we direct our prayers to one of the divine persons we exclude none because the Persons are in one another the Father is in the Son and they are all three coessentiall coequall They are one God and therefore are to be worshipped with that selfe same religious and divine Worship which is due to their single and undivided Godhead 7. When we direct our prayer to the Father of our Lord Jesus Christ the terme Father is taken in a peculiar notion not in the common notion and the Apostle directs his prayer after this peculiar manner Eph. 3. 14. For this cause I bow my knees unto the Father of our Lord Iesus Christ of whom the whole Family in Heaven and Earth is named God the Father looks upon us poore wormes as part of his Family nay as his deare children whilest we are here on earth as well as he looks upon his other children the glorious Saints who are made perfect in heaven Oh what a quickning consideration is this to bring us upon our knees at a Throne of grace before Christs Father and our Father that we may have a childs Portion and be prepared for that place which Christ is now preparing for us We are part of the Family numbred amongst those of the best ranke we are children and have the same Father that Christ and the Saints in heaven have Iohn 20. 17. Ephes. 3. 14. and therefore shall come to be Coheires with Christ and them Here is heavenly encouragement unto Gospell-worship and Gospell-conversation It is no wonder then if that Gospell-worship be frequently performed to God under this endearing consideration and in this sweet and comfortable relation The Apostle wishes us grace and peace from God our Father and the Lord Jesus Christ Rom. 1. 7. and in like manner 1 Cor. 1 3. 2 Cor. 1. 2. Observe that solemn forme of thanksgiving Blessed be God even the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort 2 Cor. 1. 3. Oh how willingly and cheerefully do we run to the God of all mercies and comfort in a time of temptation and affliction 2 Cor. 1. 4. For the Father discovers his bowels of mercy on purpose to invite us to him The Father himselfe loves you Iohn 16. 27. All spirituall glorious eternall blessings our Election Redemption Salvation are ascribed to this Father of all grace mercy comfort glory
he is called the Servant of God in respect of that service which he was to performe as Mediator Isa. 42. 1. 2. 3. 4. Nothing is more cleare then that there are some offices to be performed by Christ as a Mediatour which cannot be performed by Christ as God because they do import some subjection as prayer unto God doth though it is true that Christ being the naturall Son of God doth intercede after an Authoritative manner We may for the farther clearing of this point resolve that grand question what the meaning of that request is when we say Lord Iesus pray for me the great doubt is whether this request be presented to Christ as God or as man The Answer is that if we look upon this Petition as a Duty performed by us This duty of Prayer is directed unto Iesus Christ as God for all Divine worship is due to God alone as hath been proved But if we look not upon the Duty of Prayer but the matter of this Prayer it is cleare that the busines which we recommend to Christ is to be performed by him as man for it is proper to him as man to pray to the Father yet because we desire him to intercede in an Authoritative way to the Father we do likewise request him to intercede as it becomes the Naturall and Coessensiall Son of God And therefore if we look upon the whole businesse of Intercession we conclude that he doth intercede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it becomes God-man because he is our Mediatour according to both Natures Divine and Humane But then we must remember to reserve what is proper and peculiar to each Nature for though we grant that there is a Communication of all properties belonging to both Natures unto the Person of Christ yet we must not attribute any thing to the humane nature which is proper and peculiar to the divine and it hath been undeniably proved that Divine worship is proper and peculiar to the Divine Nature 5. The Office of our Mediatour hath a special respect to Gods chosen people by Gods most free Decree but the relation and externall denomination arising from thence cannot be the Prime Fundamentall and Immediate Ground Formal reason or Adequate cause of Divine worship for if Christ had not been God he could not have been capable of that Office because nothing could satisfie the justice of God but the blood of God and what ever arises from the free Decree of God was not necessary in it selfe but sure I am Divine worship must be founded upon what is Absolutely necessary and Infinitely perfect and therefore not upon externall Relations or Denominations but upon the Godhead it selfe 6. The Actuall Mediation of Christ cannot be the Prime and Fundamentall ground of Divine worship for Christ was not only worshipable but worshipped with Divine Honour before he did actually mediate as God-man 7. The Office of our Mediatour is to bring us to himselfe his Father and holy Spirit as to one God blessed for ever in whom all our blessednesse doth consist and therefore our Faith doth not rest Simply and Finally in Christ as he is our Mediatour God and man but as he is one God with the Father and the holy Spirit For by the Ministry and Mediation of Christ as God-man we are brought to beleeve in God tht our faith and hope might be in God 1 Pet. 1. 21. Christ is God by Nature he is Mediatour by Institution by a voluntary and gratious dispensation unto which he did condescend for our salvation And upon this account learned Iunius told the subtile Samosatenian That Iesus Christ as Mediatour brings us to himselfe as God And Doctor Voetius saith that Christ as Mediatour is an Inferior cause in whose Name and by whose Mediaation we make towards God our chiefest good in whom we beleeve and whom we do worship and adore as the first cause and last end John 14. 6. And Christ is said to save them to the uttermost by his Intercession who come unto God by him Heb. 7. 25. We worship Christ and pray unto him saith judicious Pareus as one God with the Father and the Spirit the only true God and this worship is Absolute and Divine for it is the Absolute worship of the Godhead But then we call upon God in the name of Christ because he is our Mediatour and we desire for to be heard for the satisfaction and intercession of that Person who is God-man But the Socinians conclude that if Christ be not to be worshipped with Divine Honour as Mediatour then there is only a Subordinate Honor and worship due unto him To which we answer that Christ may be considered four manner of wayes 1. According to his Godhead and Divine Person and it hath beene proved at large in this treatise that there is Divine Honour due unto the Godhead and Divine Person of Jesus Christ and this is his Essentiall infinite glory 2. Christ may be considered as Mediator according to both natures as God-man by a gracious condescension and personall union and so we say there is a Mediatory glory due unto him which is more illustrious in regard of its manifestation since the alteration of his condition from a state of Humiliation to a state of exaltation this glory doth out-shine all the glory of Saints Angels in Heaven but it is different from that Naturall and Essentiall glory which is common to Father Son and Holy Ghost as one God For that essentiall glory cannot be Communicated to the Humane nature no not since its Assumption and Christs exaltation This Mediatory Honour is very glorious because Christ sits as a King at the right hand of the Majesty on high and every one must confesse that our Royall Mediatour is not onely man but God also yet we must acknowledge that since the exaltation of our King the glory of his divine nature his essential glory is only more manifested wheras it was eclipsed before in the state of Humiliation and the humane nature assumed is only more perfected and not transubstantiated into the divine The Humane nature is stil a creature though it hath gained as much glory as it is capable of by the Grace of personal union and glory of exaltation and being a creature cannot be capable of divine and infinite perfection which is the Formall object of divine Adoration even as the divine nature of our Mediatour notwithstanding the personal union is not capable of any humane imperfection For there is a preservation and distinction of the two natures notwithstanding their intimate and inseparable union in one person The natures are united 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Church of old The actions performed by our Royall Mediatour flow from a double principle in this single person because this person doth consist of two natures and each nature performes its proper worke the divine nature doth what is divine and the humane
the Holy Spirit as well as to the Father himself because all three are Co-essentiall Co-equall and Co-eternall When the seven Electours of the Empire met at Franckford about the election of Maximilian the second some of them being strict Protestants went out of the place of Worship when the Mass began because they would not be present at that Idolatrous service but came in again when they sang Come holy Ghost eternall God We being then convinced by clear Scriptures that Christ and the holy Spirit are one and the same God with the Father we must glorifie all three Persons as one God blessed for ever 1. We must not do any divine service to them who are not Gods by nature Gal. 4. 8. But the three divine Persons have the self-same divine nature and therefore the very same divine Worship and Service both for kind and degree is due to all three Co-essentiall Persons We must not conceive otherwise of God then he hath revealed himselfe in his Word For then we shall not worship the true God but a meere phantasticall Idoll of our own braine Ye worship ye know not what saith Christ of the Samaritans Ioh. 4. 22. the Samaritans served their own Gods who were not Gods by nature but false Gods 2 Kings 17. 29. 33. 2. Nor must we give Father Son and Holy Spirit the only true God any other kind of Worship then what is prescribed in his Word Israel is said to be without the true God when they were without the Law without a Priest to teach them how to Worship God according to his Law 2 Chron. 15. 3. Now for a long season Israel hath been without the true God and without a teaching Priest and without Law The divine kind of worship prescribed both in Law and Gospell is spirituall Worship Mark 12 33. Heb. 12. 28. Psal. 51. 6 16. Deut. 6. 5. 1 Cor. 5. 8. 1 Chron 28. 9. Phil. 3. 3. Ioh. 4. 23 24. 3. The Worship of God is either Natural or instituted Worship The instituted Worship hath been changed for it was different before the Law under the Law and under the Gospell But the naturall worship and service of God is perpetuall and eternall it is to be continued in heaven both by Saints and Angels for evermore Naturall Worship is due to Jesus Christ and the holy Spirit because they have one and the self-same divine nature with God the Father Angels are called upon to give this Naturall Worship to Jesus Christ. And let all the Angels of God worship him Heb. 1 6. 4. Instituted Worship is subservient as I may so speak to this naturall worship for when we worship God with those meane helps and actions which he himself hath appointed and ordained we must worship him in spirit and truth All Ordinances of Christ are meanes of grace to beget knowledge faith hope love self-denyal gratitude humility sincerity reverence zeale and all other graces in the soule and to encrease them in us that we may exercise all these graces upon every opportunity and give God that Natural Spiritual Divine Honour which is due unto his singular Majesty infinite excellency independent perfection and eternall Godhead in knowing esteeming admiring beleeving loving obeying God that our soules may be delighted and satisfyed with God as the chiefest good as the Crown of all our joyes an All-sufficient portion of our soules for evermore This is the full scope of the first Table of the Law and this is the summe of the Gospel If the first Table of the Law did discover to us 1. The object of worship 2. The means of worship 3. The time of worship and did not also prescribe require enjoyn 4. The manner of worship we should be at a losse the Law would not be a perfect rule Our worship would not be agreeable to the nature and will of God God would be defrauded of his naturall spirituall divine worship and therefore when our Saviour doth deliver the full scope of all the foure first Commandements by reducing them to one Commandment he saith Thou shalt love the Lord thy God with all thy heart with all thy soule and with all thy mind this is the first and great Commandment Mat 22. 37 38. Deut. 6. 4 5. This Spirituall worship is taught us in every Commandement of the first Table if we look upon the inside and spirituall compasse of those Commandements discovered to us by Moses the Psalmes Prophets and the New-Testament 1. In the first Commandement we are not barely required for to take God for the object of our worship but to give him spiritual worship also because we are required in mind heart will affection and the effects of all these to take the true God Father Son and Holy Ghost God in Christ by the assistance of the Spirit to be our God to know esteem admire trust love reverence adore and serve him with hope humility self-deniall patience joy and thankefulness zeal◠and constancy This is the inside and spirituall compass of the first Commandement 2. In the second Commandement we are required to worship God purely according to his Will in every Ordinance without any carnall Imagination or affections The Papists will grant that we are by the use of Ordinances and as they dreame Images also to carry our hearts to God and Christ in obedience to the second Commandement The more learned Papists will confess that it is a sin against the first Commandement to terminate our worship in any Image because no Image is Iehovah But they worship Images Relativè though not Terminativè as visible helps to devotion to carry their hearts to God in worship and it is cleare that the Jews and Heathens of old intended no more and therefore there is as much to be said for Heathenish and Iewish as there is for Romish Idolatry This then is the great sin of the Antichristian Worshippers at Rome who endeavour to defend this Relative worship of Images that they conceive that the heart of man will be better carried to God and Christ by humane inventions such as Images Crucifixes Reliques c. then by divine Institutions and this sin is called an hatred of God in the second Commandement And in the very letter of this Commandement we are directed how to expresse our love to God namely by seeking of him and closing with him in his own Ordinances and institutions with an ingenuous contempt of humane inventions in divine worship and service and though legall Ordinances are not only changeable but actually changed and abolished yet there is something morall and unchangeable in this second Commandement which is attendance upon and observance of the Institutions and appointments of God It is an immutable Law that we should give God that worship which is due unto him expresse our saith in him and love to him by a spirituall use of such means
and Ordinances as he himself should from time to time appoint The due acknowledgement of Gods immensity and infinite Majesty in our attendance on the Instituted means of worship is clearly opposed to the Image-worship in the 40th Chapt of Isaiah and first Chapter to the Romans and therefore the inside and compass of this second Commandement is spirituall though the words of it are so comprehensive as to take in ceremoniall as well as Evangelicall worship For Reverend Divines have made it cleare that though the second Commandement be morall in regard of its substance and generall nature which containes the immutable Law above mentioned yet in regard of its particular application to those significant Ceremonies Sacrifices and Sacraments which God did appoint we say all Ceremoniall Institutions are referred unto and comprehended under the second morall Commandement of God See Mr. Shepheard in his excellent Treatise of the morality of the Sabbath pag. 24. 40 41. 3. The third Commandement prescribes a reverend use of all the Titles Properties Works and Ordinances of God with Spirituall understanding and affection with faith reverence love joy sincerity and thankfulnesse in thought word and life 4. In the fourth Commandement we are not only required to rest but to sanctifie a rest to Jehovah If then we find the Titles Properties Works of Jehovah given to Christ and his holy Spirit in the Old and New Testament we must conclude that Christ and his holy Spirit are to be worshipped in the same Ordinances with the same spirituall and divine worship which is due to God the Father The scope of Law and Gospell is to bring us unto God by the Mediation of Christ and assistance of the Spirit that we may rest upon Christ for justification walk and grow up in Christ in the progress of our sanctification for our everlasting satisfaction Our business therefore is to avoid those two dangerous Rocks upon which so many split and suffer shipwrack in this tempestuous age namely the Rock of neglecting duties in the course of our sanctification and the Rock of resting in Duties which overthrows our justification We must labour by all means appointed by God to gaine a spirituall Practicall experimentall knowledge of the love of Iesus Christ a knowledge which surpasses all intellectuall knowledge an affectionate knowledge which is felt in the heart but cannot be comprehended in the braine This is the right Evangelicall knowledge which prepares a man for spirituall and Evangelicall worship for heavenly Communion with Father Son and holy Ghost in all Gospell dispensations and Gospell-Conversation that he may come to be enriched with the unsearchable riches of Christ and filled with all the fulness of God For this Cause saith the Apostle and well he might I bow my knees unto the Father of our Lord Iesus Christ mark the strain it is purely Evangelicall that he would grant you according to the riches of his glory to be strengthened with might by his Spirit That Christ may dwell in your hearts Here are all the three co-essentiall Persons but how may this be obtained And to know the love of Christ which passeth knowledge to know it in my heart to beleeve it with my heart to feele it in my heart because the love of God is shed abroad in my heart by the holy Spirit But what shall I gaine by this Why the Apostle goes on That ye may be filled with all the fulness of God Ephes. 3. 14 16 17 19. The great design of the Apostle was to be found in Christ having the righteousness which is of God through the faith of Christ without pleading his own righteousnesse which is of the Law for his justification And to have a Spirituall and Practicall knowledge of Christ grounded upon a deep and affectionate experience of the vertue of Christs Death and Resurrection in his own soule Phil. 3. 9 10. that he might be thereby encouraged and provoked to press forward in the course of Sanctification toward the mark for the prize of the high calling of God in Christ Iesus v. 14. that his faith might act in all holy services Iustifying faith is the Principle of Evangelicall Worship and Gospell-conversation Grace be to you and peace from him which is which was and which is to come and from the seven spirits which are before his throne and from Iesus Christ who loved us and washed us from our sins in his own bloud And hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen Rev. 1. 4 5 6. The hearts of true beleevers are golden vials full of odours and incense faith and love sincerity and zeale selfe-denyall and thankfulnesse humility and godly reverence and the beliefe of their redemption by the blood of Christ moves them to acknowledge the divine power of their Redeemer and to give him divine worship The Angles Elders People all joyne even ten thousand times ten thousand and thousands of thousands in this acknowledgement Worthy is the Lamb that was slaine to receive â—â—wer and riches and wisdome and strength and honour and glory and blessing And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing glory honour and power be unto him that sits upon the Throne and unto the Lamb for ever and ever And the foure beasts said Amen And the foure and twenty Elders fell down and worshipped him that liâ—eth for ever and ever Rev. 5. 8 9 10 11 12 13 14. We must be brought to the knowledge and faith of the Son of God before ever we can be wise unto Salvation 2 Tim. 3. 15. Isa. 53. 11. Ioh. 3. 14 15. Gal. 2. 20. When once we come to beleeve the love of Christ then we love adore obey Father Son and holy Spirit after an Evangelical manner All the Fundamentall Articles of our faith have reference unto Christ as the Foundation because they are all such as concern his Father his Spirit his Incarnation Mediation or his Church and the benefits which the Church receives from him And in like manner all our worship is directed unto Father Son and Spirit as one God by the Mediation of Christ and assistance of thâ— Spirit Eph. 2. 18. 2 Cor. 13. 14. 1 Pet. 2. 5 1 Ioh. 1. 3 4. Ephes. 4. 15. It is our happiness our heaven upon earth to beleeve adore anâ— live to Father Son and holy Spirit by maintaining an holy Communion with all three aâ— one God and our God in the use of all Ordinances and Duties required of us This is the mystery of Godliness the Art of living unto God this is the Lesson which all Members of the Church universall must learne the foure beasts who joyne with Angels and Presbyters in adoring the Lamb are as
the Beasts mark they renounce the Dragon and his Angels all his pomps vanities worship and all the furniture of his worship all the errours and Idols of the false Prophets though they lose their trading the comforts of their life yea and life it selfe This is the Lambs mark 9. These Redeemed Virgins make a publike profession of their faith in and love to the Lamb and his Father they have the marke of both in their forehead and they cry aloud their voice is like the voice of Thunder Rev. 14 1 2. Rev. 5. 12. They are not ashamed or afraid to acknowledge Father Son and the holy Spirit the only and adequate object of divine Faith and Worship and the sole cause of Justification Sanctification Redemption Peace and Glory for all this is held forth to us clearly in this Book of the Revelation and there is a speciall blessing promised to such as read and heare the words of this Prophesie and keep those things which are written therein â—Rev 1. 3. And amongst other blessings they have the blessing of victory and triumph vouchsafed them they get victory over the Beast over his Image his Marke and the number of his Name Rev. 15. 2. They defie the Romane errours and Idols and are armed with faith and patience against this cruelty and Tyranny of Antichrist They cannot be enticed by any rewards seduced by any subtilties terrified by any threats to embrace any doctrine or forme of worship derogotary to the honour of the Father the Lamb or the holy Spirit for the Spirit doth in this Book teach the Churches to come in to Christ gospel- and defie the Beast and the Churches hearken to the Spirit as the Fountain of truth grace peace and glory This is the mystery of gospel-Gospel-worship we must beleeve love adore obey the Father the Lamb and the Spirit of Grace and Peace the Doctour and Comforter of all Christian Churches throughout all the foure quarters of the world East West North South that so the promise Isaiah 43. may be exactly fulfilled Rev. 7. 9 10. A great multitude an innumerable multitude of all Nations cry Salvation to our God which sitteth upon the Throne and unto the Lamb. The Kingdoms of the World must become the Kingdoms of the Lord and of his Christ. Rev 11. 15. And when the Divell and his Angels who deceive the World accuse the Brethren and blaspheme Christ are cast forth then there is a loud voice in Heaven Now is come Salvation and strength and the Kingdom of our God and the Power of his Christ for the Accuser of our Brethren is cast down c. Rev. 12. 9 10. In a word when the Redeemed Virgins and noble Conquerours come to sing their triumphant Song that Song doth contain the Scope of the Law and the substance of the Gospell for they are to sing the Song of Moses and the Song of the Lamb. Rev. 15. 3. And they who sing are such as do keep the Commandements of God and the testimony of Iesus Rev. 12. 17. And the testimony of Jesus is the Testimony of the Spirit delivered in the Word to the Churches of Christ Rev. 2. 7 11. all three persons do deliver the same testimony 1 Ioh. 5. 7. but the Son and the Spirit do most eminently joyne in delivering their testimony Rev. 2. 11 18 29. Rev. 3. 1 6 7 13 14 21 22. Rev. 19. 10. The Spirit doth encourage them to beleeve his Testimony and follow the Lambe and the Martyrs are slaine for the Word of God and for the testimony which they held Rev. 6. 9. and they overcome by the bloud of the Lamb and by the word of their testimony Rev. 12. 11. The testimony of the Spirit and the testimony of Iesus Rev. 12. 17. And when the Spirit hath encouraged them to love Christ better then their lives Rev. 12. 11. and they have overcome by the testimony of the Spirit and the bloud of the Lamb then the Spirit doth pronounce them blessed Blessed are the dead which die in the Lord yea saith the Spirit Rev. 14. 13. The Church is begotten instructed perswaded governed upheld comforted by the holy Spirit as Babylon is the habitation of Devils and the hold of every foule spirit Rev 18. 2. It is the Spirit which wooes the Church and perswades her to be the wife of the Lambe and to make her selfe ready for the marriage And the Spirit and the Bride say come Rev 22. 17. And that we may look upon this whole Prophesie as comming from the Spirit as well as the Lamb the Angel assures us that the Testimony of Iesus is the Spirit of Prophesie Rev 19. 10. The love of the Father and the grace of the Lord Jesus is communicated to us by the holy Spirit and therefore although the grace of the Lord Iesus is alone expressed in the close of this Booke of the Revelation yet the love of the Father and Communion of the holy Spirit must needs be understood according to the Prayer in the beginning of the Book Rev. 1. 4 5. Grace c. 3. The Spirit is worshipped in this Book of the Revelation Grace be to you and peace from the seven Spirits Rev. 1. 4. It is not agreeable to the Christian faith to pray unto Angels and beg grace and peace of them They do not hold the Head who worship Angels Col. 2. 18 19. Angels are our fellow servants and do forbid us to give that worship to them which is due to God only and they refuse to be worshipped because it is contrary to the Testimony of Jesus Rev. 19. 10. And I fell at his feet to worship him and he said unto me see thou do it not I am thy fellow servant and of thy brethren that have the testimony of Iesus worship God This is the testimony of Jesus Thou shalt worship the Lord thy God and him only shalt thou serve Mat. 4. 10. The Book of the Revelation doth containe divers cleare testimonies against worshipping of Angels I am of them saith the Angel that keep the saying of this Book worship God Rev. 22. 9. And therefore that place Rev. 1. 4. must needs be understood of the holy Spirit For God will not give his glory to another and good Angels will not take it from him but protest against this Will worship as Idolatry The Holy Ghost is called seven Spirits by an usuall Metalepsis of the effect for the cause he doth pour forth various gifts seven is a note of Perfection and the holy Spirit one and the same Spirit is given to all the seven Churches every Church hath so much of the holy Ghost as is necessary and it runs as if every one of the seven Churches had seven Spirits because every one hath enough of the Spirit for their Sanctification and Salvation The Apostle therefore begging
grace and peace from this Co-essentiall Trinunity the Father the seven Spirits and Iesus Christ doth sufficiently instruct us in this mystery of Evangelicall Worship Some object that then the Spirit will be set before the Son but the answer is easie that there is a Metathesis in the words and it is observable that the Son is sometimes named before the Father 2 Cor. 13. 14. and sometimes the Spirit is named before the Son as Rev. 1. 4. 1 Pet. 1 2. and sometimes the naturall order is observed the Father is named first the Son second and the Holy Ghost third The naturall order is not overthrown when the Father is named after the Son or the Spirit before the Son Nor is the equality of Persons overthrown when the naturall order is observed And therefore that objection is not considerable Naturall worship is due to the Holy Ghost because he hath the same divine nature with the Father and the Son That divine Faith is due to the Spirit hath been proved at large That divine love is due to him is cleare Rom. 15. 30. I beseech you for the Lord Jesus Christs sake and for the love of the Spirit The Spirit is the Author and object of all those graces which are called divine ex parte objecti faith hope and love Rom. 15. 13 16 30. In a word Instituted Worship is due to the Holy Ghost by vertue of both Sacraments Mat. 28. 19. By one Spirit we are all baptized into one body and have been all made to drink into one Spirit 1 Cor. 12. 13. 2 Cor. 13. 14. Mat. 3. 11. Ioh. 5. 5. In hearing of the Word we must hearken to the Spirit with the self-same attention devotion as we do to the Father and the Son Heb. 3. 7 8. compared with Ps. 95. The holy Ghost forbids us to harden our hearts against himself speaking in the Word Acts 7. 51. We grieve the Spirit when we resist the Spirit and will not put our seale to the Word by a Spirituall assent and fiduciall consent and hinder the Spirit from sealing up our Election and Redemption to us For though Christ makes the Purchase yet the Spirit makes the assurance 1 Iohn 3. 24. Iohn 14. 16 17. Iohn 15. 26. In Prayer we are to call upon the Holy Ghost 2 Cor. 13. 14. Rev. 1. 4. because the Holy Ghost is God 1 Cor. 12 6 11. Act. 5. 3 4. I cannot but wonder at them who say that holy and spirituall worship is not due to the holy Spirit when the truth is we can give no worship at all to the Father or the Son untill we are enabled by the holy Spirit Rom. 5. 5. 1 Cor. 12. 3. 2 Cor. 4. 13. 2 Cor. 13. 14. And when gospell- by the Communion of the Spirit we have Communion with the Father and Son in gospell-Gospell-worship we are the Temples not only of the Holy Ghost but of the Co-essentiall Trinunity of Father Son and Holy Ghost all three do dwell in us walk in us and abide in us For when we receive the Spirit of truth he abides with us dwels in us perswades and enables us to love God the Father and the Lord Jesus and then all three Co-essentiall Persons make their abode with us as is clearely held forth to us Ioh. 14. 16 17 23. 2 Cor. 6. 16 18. 1 Cor. 3. 16. Ephes. 3. 16 17. But if a man have not the Spirit of Christ he hath no saving interest as yet in Iesus Christ. Rom. 8. 9. because he is not as yet the Son of God by Regeneration or Adoption he is not a member of Jesus Christ he is not the Temple of the Holy Ghost He doth not worship this Co-essentiall Trinunity as he ought to do in Spirit and in truth He who hath the Spirit in him doth worship the Spirit in spirit and truth because the Spirit is the Power of the Highest even as Christ is the Son of the Highest a Personall Power Luk. 1. 32 35. compared The Spirit is the spirit of Elohim Gen. 1. 2. The Spirit of Iehova Isa. 11. 2. The God of Israel 2 Sam. 23. 2 3. The spirit of God and the spirit which is God 1 Cor. 2. 11. 12. Acts 5. 3 4. This point hath been sufficiently proved in the fourth Chapter and therefore I need say no more considering that the Socinians have no Arguments which are considerable when compared with these plaine places of the Holy Scriptures and those many places and proofes which have been formerly produced in this Treatise If any desire to have their Arguments such as they be answered at large he may read Mr. Estwicks learned Treatise concerning the Godhead of the Holy Ghost lately published I proceed to the third part of Godliness which is Obedience 3. Obedience is due to the Father Son and Holy Ghost all three Co-essentiall Persons because they are Co-essentiall because they are one God blessed for ever 1. Obedience is due to God the Father This truth is generally acknowledged by all that are not Atheists the Iews and Socinians subscribe to it If we do acknowledge God the Father to be the Father of our Lord Jesus Christ and our Father in him the inference will be immediate cleare and strong that we ought to honour and obey our heavenly Father For how shall God put us among his Children unless every one of us say unto him my Father my Father I do obey thee and will not depart from thee But I said how shall I put thee among the Children and give thee a pleasant Land a goodly Heritage of the hosts of Nations And I said Thou shalt call me my Father and shalt not turne away from me Jer. 3. 19. And when God speaks to them as to Children they presently submit Return ye backsliding children And I will heale your backslidings they presently reply Behold we come unto thee for thou art the Lord our God Ier. 3. 22. A Son honoureth his Father if then I be a Father where is mine honour Mal. 1. 6. Mal. 2. 16. Mat. 12. 50. Mat. 23. 9. When God is considered under this endearing relation of a Father we yeeld a filiall obedience unto God we performe a foederall obedience a sincere and Evangelicall obedience I saith Jehovah will be your God I will be your Father Having these Promises saith the Apostle let us cleanse our selves from all filthinesse of the flesh and spirit perfecting holiness in the feare of God 2 Cor. 6. 16 18. 2 Cor. 71. 1 Pet. 1 14 17 18. As we are to worship God in this Fatherly relation Mat. 6. 9. Gal. 4. â— so are we to obey him also Whosoever shall do the will of my Father c. Mat. 12. 50. That all three Co-essentiall Persons are our Father hath been proved already in this very Chapter pag. 326 327. and that
the right foundation of faith hope worship justification as hath been proved lay a wrong foundation they bring in a new Christ a meer man and a new Gospel a new Iudge in the highest matters and mysteries of Religion their own reason which they might infallibly know to be not only fallible but corrupt They deny the true causes and means of salvation the right application of them Their impiety in not worshipping of the Spirit Their Idolatry in worshipping one whom they esteeme to be a meere man and refusing to be washed and purged with the bloud of the Covenant will justifie all that reject them and their Confederates from Christian Communion I am not at leasure to handle the Magistrates duty in this point nor are many of them at leasure to consider all that is fit to be considered in that weighty point but for the present satisfaction of such as know not how to study in these busie times I shall point at some unquestionable truths for the ending of that unhappy and fatall Controversie in the Church of Christ. 1. There is no warrant given in the Word to any Minister of the State or Officer of the Church to molest oppresse or persecute any man for Righteousnesse sake he who doth persecute a man for following his conscience when rightly informed by the Word and Spirit of the Lord Jesus doth certainely persecute the Lord Jesus Christ. Saul Saul why persecutest thou me I am Iesus whom thou persecutest it is a fit Text to be preached on this twenty second of February 1649. But I am now learning another Lesson which is to suffer persecution patiently for righteousnesse sake and pray for such Benefactours who do besides their intention and against their will make Christians happy by endeavouring to make them miserable in their outward man by an unexpected persecution Yet I could not but take notice of the seasonablenesse of this truth and put down the day the moneth and the yeare as the Prophet did Ezek. 8. 1. And it came to passe in the sixth yeare in the sixth moneth in the fifth day of the moneth as I sate in mine house and the Elders of Iudah the Princes of the people sate before me c. The great Statesmen were at leasure now in the time of the Captivity to hear the Prophet if they would have heard beleeved obeyed before they had never gone into Captivity for the misusing of the Prophets and despising of their message was the sin against the most Soveraigne remedy and when there was no other remedy then God sent them away Captive c. 2 Chron. 36. 16 17. Let all such consider this who are poasting on in the high-way to Captivity 2. No man ought to be punished for following his mis-informed conscience untill he hath been better informed and spiritually admonished as we have formerly shewn twice or thrice and is so unconscionable as to despise good information reject prudent and faithful admonitions contrary to the doctrine of godliness and all good conscience for of such a man the Apostle saith not only that he is perverted but he is subverted Tit. 3. 10. 3. The Ministers of God the Civill Magistrates and the Ministers of Christ and all Church-Officers whatsoever must joyne together and uphold one another in the discharge of their several duties that they may be in a capacity to revenge all disobedience and execute the judgement that is written Rom. 13. 4. 2 Cor. 10. 6. I Cor. 4. 21. Deut. 13. 10 11. 4. Heretical Seducers Blasphemous Apostates and Idolatours of whom we have discoursed at large are Wolves that subvert whole houses Tit. 1. 11. Churches Gal. 5. 10 12. Act. 15. 24. States and Kingdomes and therefore they must be driven from the sheepfold lest the very vitals of Christianity be corrupted Religion destroyed many soules poysoned God extremely dishonoured the Church and State endangered as is fully declared unto us in the holy Scriptures of truth 5. God doth work by these Legal terrours and executions of vengeance sometimes upon the party punished the false Prophet converted by the spirit of God working in this great Ordinance doth in the day of his visitation confesse the justice and charity of those Officers who did stigmatize him with wounds in his hands Zach 13. 6. as M. Cotton doth observe in the ninth Chapter of his Answer to Mr Williams pag. 20 21. Moreover it is most cleare that God doth make use of the Magistrate as his Minister and Instrument for the overawing of the people by inflicting exemplary punishment on such as do speake lies in the name of the Lord blaspheme the name truth person of Christ and seduce or thrust men away from the only true God Father Son and holy Ghost Deut. 13. 6 8 9 10 11. The Morall equity of this Command is very evident for the punishing of such as do entice men from the true Religion because there is a reason given which is of general and perpetual equity Thou shalt stone him Because he hath sought to thrust thee away from Iehovah thy God It is now certainly as great a fault to seduce men from Father Son and holy Ghost nay a greater fault now because it is a sin committed against clearer light And it is of generall and publique concernment to have such great examples made in a nation to make the generality of men affected with an awfull regard of the truth goodnesse Majesty and Justice of God For this is Gods ordinance to strike the people with such a reverence as shall at least restraine them from this sin And all Israel shall heare and feare and shall do no more any such wickedness Deut. 13. 11. The Lord is acquainted with the frame of our hearts and spirits and he doth propound such remedies as are proper suitable to our distempers and he who doth ordaine such remedies will make them effectual by his own Spirit who doth often sanctifie legal terrours and outward afflictions and makes them subservient to spiritual purposes and therefore these outward weapons are spiritually used and are of a spiritual efficacy according to the Counsell of Gods will When the Magistrate as a Minister of God draws the Sword in the cause of God for the honour of God according to the Ordinance of God expressed in the thirteenth of Deuteronomy compared with the thirteenth of Zachary and the thirteenth to the Romanes the Sword that is thus drawn is not the Sword of Gideon only the Sword of man but the Sword of God And it is certainly most proper to restraine them by the Sword who will not be restrained by any other Ordinance of God men that have seared consciences have strong passions and exemplary punishments will work effectually upon the passion of feare in a self condemned man when no spiritual Physick will work upon him because all wholsome admonitions are rejected by him Carnall men are ready to
shew that the Title of Lord so often given to Christ in the New Testament doth answer to the Title of Jehovah in the Old Testament And as some Reverend Divines conceive the Apostles did purposely use the title of Lord that they might not offend the Jewes with the frequent pronouncing of the word Jehovah Thou shalt feare Iehovah thy God Deut. 6. 13. Deut. 10. 20. is rendred by the Apostle Thou shalt worship the Lord thy God Mat. 4. 10. And so Deut. 6. 5. Thou shalt love Iehovah thy God is rendred Matth. 22. 37. Thou shalt love the Lord thy God I hope no Saint will presume to arrogate the Title of Iehovah to himself for he whose Name alone is Iehovah is the mighty God the most High over all the earth Jesus Christ is Immanuel God with us Matth. 1. 23. that God who took flesh and blood 1 Tim. 3. 16. and that God who redeemed the Church with his own blood Acts 20. 28. The Ancients insist much upon that proof Iohn 16. 15. All things that the Father hath are mine compared with Iohn 10. 30. I and my Father are one and Iohn 10. 37. If I do not the works of my Father beleeve me not for from hence they do conclude that Christ hath the same divine nature and Godhead with the Father they both have the same divine and essentiall Titles Attributes and perform the same inward operations in reference to all Creatures whatsoever and therefore they did farther inferre that they had reason to use the word Consubstantiall for though the word is not in Scripture yet the sense and meaning of it is Orthodox and Canonicall because evidently deduced from these Texts and some other Scriptures which we have insisted on before I shall adde one Scripture more to make it yet more clear compare Iohn 17. 10. with Iohn 16. 15. All things that the Father hath are mine Iohn 16. 15. Father all mine are thine and thine are mine Iohn 17. 10. that is Whatsoever doth belong to the Father as God doth belong to Christ for we speak not of Personall but Essentiall properties Christ doth lay claim to all that is naturall to all that belongs to the Father as God not to any thing which belongs to him as the Father as the first Person of the blessed Trinity In the 17 of Iohn Christ proves that the Apostles were his Apostles because they were his Fathers Apostles and given by the Father to him ver 9. but he gives a more generall reason for it ver 10. And all mine are thine and thine are mine It is a generall rule expressed in the Neuter gender and therefore cannot be restrained to the Apostles as the Socinians would limit the speech of Christ but it must be taken in its full extent but that I may give full weight and measure pressed down and running over consider that the other text Iohn 16. 15. hath a double note of universality and therefore is very Emphaticall for the proof of the point All things whatsoever thut the Father hath as God are mine But the Father hath an eternall Godhead infinite power and Majesty and therefore saith Christ they are mine Epiphanius disputing against the heresie of Sabellius expounds this Rule thus All that the Father hath is mine the Father is God and I am God the Father is Life and I am Life for whatever the Father hath is mine For the clearer demonstration of this truth let us now descend to particulars 1 The Attributes of God 2 The works of God 3 The worship of God are all ascribed given to Jesus Christ that we may confesse and acknowledge him to be God the true God the mighty God the self same onely God with the Father and the holy Spirit 1 The Attributes of God are ascribed to the Lord Jesus 1 The Eternity of God Iohn 1. 1. In the beginning was the Word was notes some former duration and therefore we conclude that he was before the beginning before any Creation or Creature for it is said that he was God in the beginning and his divine nature whereby he works is Eternall Heb. 9. 14. He is the First and Last Revel 1. 17. hence it is that he is called the First-born of every Creature because he who created all and upholds all hath power to command and dispose of all as the First-born had power to command the family or kingdom Coloss. 1. 15 16 17. Compare Isa. 44. 6. with Revel 22. 13. and Prov. 8. 22 23. and with my margin 2. Jesus Christ is omnipotent Phil. 3. 21. he is called by a Metonymy the Power of God 1 Cor. 1. 24. He is the Almighty Revel 1. 8. He made all things John 1. 3. Coloss. 1. 16 17. Psal. 102. 26. compared with Hebr. 1. 8. 10 John 1. 10. He upholds all things Heb. 1 3. Coloss 1. 17. 3. Jesus Christ is unchangeable Hebr. 1. 12. cited out of Psal. 102. 26 27. 4. Christ is Omniscient John 2. 25. He is the Searcher of hearts Rev. 2. 23. He knows all things Iohn 21. 17. He is the wisedome of the Father 1 Cor. 1. 24. He doth of himselfe know the Father Mat. 11. 27. and doth according to his own Will reveal the secrets of his Fathers bosome and therefore is called The Word all the treasures of wisedome are in him Colos. 2. 3. 5 The Immensity of God belongs to Christ for he is not contained in any Place who was before there was any Place and did create all Places by his own Power Iohn 1. 1 3. whilst he was on earth in respect of his bodily Presence he was in the bosome of the Father which must be understood of his Divine Nature and Person Iohn 1. 18. He did come down from Heaven and yet remained in Heaven Iohn 3. 13. II. Christ doth performe the Works of God such proper and peculiar such divine and supernaturall works as none but God can perform he did raise the dead by his own power at his own pleasure John 5. 21 28 29. John 11. 25. He is called the resurrection and the life because he is the authour of both whatsoever the Father doth the Son doth likewise Ioh. 5. 17 19. He wrought miracles he hath the same Nature and power with the Father and therefore doth the same works He doth regenerate our Souls pardon our sins save our souls he hath appeased the wrath and satisfied the justice of God by his divine Mediation he gives Temporall Spirituall Eternall life 2 Cor. 5. 17. Iohn 6. 38. 40. III. Divine Honour is due to Jesus Christ For 1. All the glorious Angels are commanded to worship him Heb. 1. 6. 2. All true Christians are described by their calling on and believing in the name of Christ Act. 9. 14. Iohn 1. 12. 3. All are obliged to give the same honour to Christ which they
are required to give to God the Father Ioh. 5. 23. 4. Examples every way warrantable because agreeable to these precepts are frequent in the Word Act. 7. 59. 60. 1 Cor. 1. 2. Rev. 22. 20. 5. Baptisme is administred in the name and to the honour of Christ Mat. 28. 17. 18 19 20. 6. At the day of Judgement every knee must bow to him and acknowledge him to be equall to his Father Isa. 45 21 22 23 24. 25. compared with Rom. 14. 10 11 12. Phil. 2. 6 9 10 11. 7. All that are justified do believe in him and they who do believe in him shall not be ashamed Rom. 3. 25 26. 1 Pet. 2 6 7. 8. The Apostolicall benediction so often repeated in the Epistles From whence I argue since God will not give his glory to another because he is true Isa. 48. 11. and cannot because he is just it followes that though Christ be a distinct person yet he is not a distinct God from his Father but one and the same God with him God blessed for ever Much more might be produced upon this argument That which hath been said is abundantly sufficient if God set it home upon our spirits by his own Spirit but if men will not be perswaded by these Scriptures neither would they be perswaded though one should rise from the dead In the next place I am to demonstrate the Divine Nature Person Titles Attributes Works Worship of the Holy Ghost 3. The same eternall Godhead doth subsist in the Holy Ghost who is God blessed for ever The Holy Ghost is a spirituall and infinite substance subsisting with peculiar properties and acting according to the counsel of his divine will The Apostle having distinguished betweene the Spirit and the gifts of the Spirit shews that the Spirit it selfe That one Spiris l That one and self-same Spirit doth work and distribute all those excellent gifts according as he pleases 1 Cor. 12. 4. Now 1. these particularising and indigitating terms That one that same Spirit 2. The wiâ—â— of the Spirit 3. The discriminating energâ— or efficacy of the Spirit do all demonstratâ— the subsistence of the Spirit peculiarity 〈◊〉 his Subsistence When the Spirit of truth 〈◊〉 come He will guide Iohn 16. 13. he saith noâ— It but He and therefore doth not speak 〈◊〉 an Attribute but a Person He c. which is the more to be observed because thâ— word in the originall which signifies Spiritâ— is of the Neuter gender and yet our Savior speaking of the Spirit saith He to point out the peculiar subsistence or person of the Spirit When He the Spirit of Truth c. Iohn 16. 13. and therefore we ought to take speciall notice of that expression and all those notes of particularity 1 Cor. 12. applyed to the Spirit do shew that he is a particular and undivided substance one Spirit the same Spirit the self same Spirit one and the self same Spirit 1 Cor. 12. form the 4. v. to the 12. And that this spirituall particular undivided substance is a divine substance is evident because it is said that the same Spirit who doth work all in all is the same Lord and the same God 1 Cor. 12. 5 6. and Lord in the new Testament doth answer to Iehovah in the old as hath been proved above in this very Chapter when Peter drew up a charge against Ananias he puts this question to him Why hath Sathan filled thy heart to lie to the holy Ghost thou hast not lyed unto men but unto God Act. 5. 3 4. The black and unpardonable sin is after a more speciall manner committed against the Godhead subsisting in the Holy Ghost and the peculiar office and dispensation of the Holy Ghost then against the Father or the Son and that sin is in some respects pronounced the most grievous sin Mat. 12. 32. If the Holy Ghost were only the Power of God as Socinians love to dream that sin would not be so highly aggravated for it is not the highest and foulest aggravation of sin to say it is committed against the Power of God The Father Son and Spirit have but one Power as they have one and the same nature and therefore the Father is said to work in the Son and by the Spirit and hence it is that Christ is called the Power of God 1 Cor. 1. 24. and the Holy Ghost is called the Power of the most High Luk. 1. 35. because the Power of the Father who is called the most High in opposition to the highest of creatures doth reside in is exercised and made manifest by the Holy Ghost and especially manifested in that Omnipotent Work of the Conception of our Lord and Saviour the very shadow of the Holy Ghost makes a Virgin to conceive this miracle speaks him God The Holy Ghost is Jehovah the great God and King above all Gods as is evident by comparing Psal. 95. 3 6 7 8 9. with Heb. 3. 7 9. The Spirit of Iehovah is the God of Israel 2 Sam. 23. 2 3. The People rebelled against Jehovah and tempted him in the Wildernesse Deut. 6. 16. Numb 14. 26 27. Deut. 9. 7 24. now that is meant of tempting and rebelling against the Holy Ghost as well as against God the Father and Jesus Christ as is cleare if you compare Isa. 63. 10. Heb. 3. 7 9. with the places alledged The Holy Ghost is that Jehovah who made the New Covenant with his chosen People Ierem. 31. 31. compared with Heb. 10. 15 16. The Holy Ghost is that Jehovah who spake by Isaiah the Prophet compare Isa. 6. 8 9. with Acts 28. 25 26. we might argue in like manner from Levit. 19. 2. c. compared with Heb. 9. 7 8. and severall other places Num 12. 6. Heb. 1. 1 2 Pet. 1. 21. 1 Cor. 12. 5 6. The Omnipotence of the Spirit is clearly proved because he worketh all in all according to the counsell of his Will and worketh miracles which transcend not only the common course and order but the whole power of nature 1 Cor. 12. 6 9 10 11. such are the raising of the dead Rom. 8. 11. the regeneration and sanctification of our souls Tit. 3. 5. 1 Cor. 6. 11. and therefore he is called the Holy Ghost because the Father and the Son do according to Divine dispensation sanctify us by the operation of the Holy Ghost Moreover the Holy Ghost did teach the Prophets and Apostles and lead them into all truth he overshadowed the Virgin c. Iohn 16. 13. Acts 2. 4. 1 Pet. 1. 11. and 2 Pet 1. 21. The holy Ghost is the great God and Creatour of all things Psal. 93. 3. 5. Heb. 3. The Holy Ghost is Omniscient for he knowes the deep things of God and the secrets of men he inspired the Prophets and Apostles and moved them to reveale the mysteries of faith and godlines 1 Cor. 2. 10. 11. and 1 Pet. 1. 11. 2
brings in a Christian Catechising the heathens in the Doctrine of the Trinity 3. The forme of Baptism strictly observed in the Churches notwithstanding the great ignorance and contention in the East and the grand Apostacy in the West doth sufficiently prove that this Doctrine of the Trinity had taken deep root in the minds of men and that they were by the providence and speciall grace of God very diligent and faithfull in communicating of it to their posterity from time to time 4. The Doxology or as some call it the Hymn of glory doth evince the same and therefore the Arrians endeavoured to make an alteration in the Doxology and instead of saying Glory be to the Father and to the Son and to the Holy-Ghost they said Glory be to the Father By the Son and In the Spirit from whence we may observe by the way that if we suffer the Fundamentall Doctrine of our Faith to be corrupted we shall not be able to preserve the Fundamentals of our worship pure and uncorrupt 5. The Form of Apostolicall Benediction which stands upon record 2 Cor. 13. 14. doth cleerly hold forth the Doctrine of the Trinity to be a Fundamentall both of Faith and Worship And all who desire the grace of our Lord Iesus Christ the love of God the communion of the Holy-Ghost for their everlasting comfort salvation must beleeve and adore all three as onâ— God blessed for ever 6. All who beleeve in God are commanded to beleeve in Christ as God as one and the same God with the Father Ye beleeve in God beleeve also in me Joh. 14. 1. They are commanded to honour the Son as they honour the Father Joh. 5 23. And therfore the Doctrine of the divine person of Christ as Coessential with his Father is a Fundamentall both of Faith and worship 7. The Doctrine of the incarnation of the Word the naturall and proper Son of God the Doctrines of Christs satisfaction of our Redemption and justification by Christ as an all-sufficient Saviour are Fundamentall Doctrines necessary to be known beleeved and embraced for our eternall Salvation for we know the blood of a meere man cannot give satisfaction to the justice of God for those grosse affronts injuries and abuses which have been offered by man to the infinite Majesty of God The Church of God is purchased with the blood of God Act. 20. 28. And if Christ hath not redeemed the Church with the blood of God then the Church is not redeemed your Faith and our preaching are both vain because you and we are yet in our sins for then God hath not received satisfaction for our sins nor a sufficient ransome for our souls If the Son of God did not take flesh then was not God manifested in the flesh then the whole mystery of godlinesse which should be without controversie great and precious in the eyes of Christians will be cheap and vile and of no account for the whole mystery of godlinesse 1 Tim. 3. 16. depends upon the manifestation of God in the flesh Now the divine person of the Son took flesh the person of the Father was not incarnate 8. It is not enough to beleeve that the Son of Mary is risen from the dead we must beleeve that the Son of God is risen Rom. 1. 3 4. It is Iesus our Lord that rose for our justification Rom. 4. 24 25. Rom. 10. 9. 9. It is not sufficient to beleeve that there is a man sitting at the right hand of God we must beleeve that Iehovah sits there Psal. 110. 1. Mat. 22. 43 44 45. And the like must be said of our Advocate he must be such a one as can plead the worthinesse of his person the merit of his obedience and sufferings one who is able to save us to the uttermost Heb. 7. 25. 1 Ioh. 2. 1. 2 One who can plead with some Authority Majesty Father I will that they also whom thou hast given me be with me where I am Ioh. 17. 24. He speaks with Authority I will he speaks like a Coessentiall and Coequall person and it is for the glory of the Father to beleeve that the Father is in the Son and the Son in the Father that the Son is Lord equal to the Father Ioh. 14. 10 11. Phil. 2. 6 11. Many arguments more might be collected from divers places of Scripture cited above in the fourth chapter of this book and I shall enlarge upon this argument in the ninth Chapter 10. The Holy Ghost is the same God with the Father and Son the same object of divine Faith and Evangelical worship the same Author of the Scriptures and all-saving Grace Mat. 28. 19. 1 Cor. 12. 6. 11. 2 Cor. 13. 14. Through the Son and by the spirit we have accesse to the Father Eph. 2. 18. All Church administrations are to be performed in the power of the Holy Ghost and are made acceptable by the merit of the Lord Iesus Christ. If we will heare the Spirit speaking in the Scriptures to the Churches if we feel the Spirit Sanctifying of our hearts if we do not desire to undermine the foundation of the Christian Church and so overthrow the Church of Christ if we do not renounce our Christian Faith and our Baptisme the Sacrament thereof if we do not reject the fundamentall blessing the best portion of our selves and little ones the grace of Christ the love of God and communion of the Spirit why then I beseech you as the Apostle doth for the Lord Iesus Christs sake and for the love of the Spirit Rom. 15. 30. and for the glory of God the Father Phil. 2. 11. that you will beleeve adore embrace love and obey the Father Son and Holy Ghost as three Divine and Coessentiall Subsistents in the single God-head as one God blessed for ever the adaequate object and Authour of your Faith hope love and happinesse I do not desire to obtrude any thing upon the acutest disputant as Fundamentall that is curious or unnecessary Nay there are many things necessary for the maintenance of â—his truth and refutation of contrary errors when we are to deal with subtile Hereticks which I do not set before the common people as food fit to nourish them and for that reason I do desire them that they will look upon much of my sixth chapter and of some other chapters in this booke as â—t for the direction of young Scholers in this weighty point for I find young wits apt to be seduced by Logicall subtilities or rather fallacies Metaphysical notions Poetical raptures nice distinctions and vaine curiosities from the simplicity of the Gospel of Christ and therefore I have taken some pains in divers chapters but specially in the margine for the direction of hopefull youths who have been too often entangled and ensnared by Socinian fallacies and at last tempted into loud and hideous blasphemies We do therefore lay down these plain truths as necessary to be known and beleeved for the
and laboured more abundantly then any in this service 5. Peter did never claime or exercise any such power over the Princes and Kingdomes of the world as the Pope doth Lu. 22. 25 26. Mat. 20. 25 26. 6. If Peter had desired and usurped any Supremacy over the rest of the Apostles he had thereby degraded himselfe and been last of all Mark 9. 34 35. 7. If the vices of Popes may make them Supream or their errours infallible we are able to prove that by fraud violence and such like black arts they have usurped a power over the consciences of men to lead them â—nto Heresie Antichristianisme Atheisme For by endeavouring to prove their Infallibility by the Scripture and then venting grosse errours as infallible truths upon the authority of the Pope and Church they have tempted some to beleeve neither Church nor Pope nor Scripture The Pope hath told them that they had as good beleeve nothing as not beleeve all and therefore it is to be feared that too many beleeve nothing at all Let us then to the Law and the Testimony and let Christ and his Spirit be heard speake in them and we will proceed to tryal with the Papists upon what points they please We will try all their new Tutelar Gods whether Angels or dead men or their breaden God in the Masse by the 1 Command Their picturing of God and worshipping of him by pictures by the Second Commandment Their Superstitious benedictions Magicall Incantations exorcismes and all those helps to salvation which salt wax spittle bells can afford by the third Commandement and so I might proceed to the Holy-dayes Masses c. or try their Popes usurpations the cruelty of their Inquisition their allowance of Fornication forbidding to marry their equivocations rebellious concupiscence by the Second Table We will by the Gospell of Christ try the Doctrine of Justification by workes their publick prayers in an unknowne tongue their denying of the Testament of Christs bloud to the people we will examine whether there be more sacrifices of Christ then one whether they that dye in Christ rest from their labours I might proceed to examine their Doctrine concerning the Offices and benefits of Christ concerning the nature and use of faith and the Doctrine of the Sacraments and the rest of the points in controversie between us and the Papists And truly when I do read such questions as these I cannot but thinke of those Texts 1 Tim. 4. 1. 2 3. Now the Spirit speakes expresly c. the Spirit doth so expresly condemne these seducing and erring Spirits that whosoever will be perswaded by the evident demonstrations of the Spirit and be over-ruled by his positive definitions in Scripture will confesse that the Papists were very wise in offering to be tryed by unwritten Traditions or the Pope and his adherents in all points in question It is clear that the Popes have taught for Doctrines the Commandements of men He that reades the Epistles to the Romanes and Galathians 1 Cor. 14. Chap. the second Chapter to the Colossians the second Chapter of the second Epistle to the Thessalonians and the plainer places of the Book of the Revelation will acknowledge the Spirit doth speake expresly The Pope must therefore be beholding to his School-men to defend his Doctrine and to his Canonists to keep up his Discipline and pretend no more to Scriptures or pure Antiquity for his Justification If the Anti-Scripturists would but hearken to the Spirit speaking in the Scripture they would say the Spirit hath magnified both Law and Gospel and made them honorable precious and glorious in our eyes I will not insist upon those many convincing arguments whereby the Scriptures are undeniably proved to be the word of God but humbly desire all men to consider whether the true reason why those Arguments do not effectually perswade obstinate men be not cleerly this because men do undervalue the testimony of the Holy Ghost and resist vex grieve or quench the Holy Spirit whose office it is to seale up this and all other saving truths to our consciences and hearts True it is that the law of God is written in our hearts by nature but our nature is corrupted and we are blinded with pride passion prejudice with selfe conceitednes and selfe-love and therefore it is requisite that the wrath of God should be revealed from heaven against pleasing gainfull sins nay unnaturall sins Rom 1. 18. to the end of the Chapter Moreover it is to be sadly considered that the Gospell is not written in our hearts by nature nor can it be found out by any artificiall Demonstration but it is discovered to us by Divine Revelation Rom. 1. 16 17. I know many learned men have used the testimony of humane Authors in a Secondary and subservient way to confirme our Faith in this point but it is cleer that we must rest our Faith upon the Authority of God in this and all other points or else our Faith will not be a Divine Faith God sweares by himselfe because he is the greatest and doth bear witnesse to himselfe in his word Nay to his Word in his Word because he is the truest for he is indeed the prime truth the onely Infallible Truth And hence it is that the Scriptures are called the testimonies of God and the testimony of the Spirit is so often produced 1 Pet. 1. 11. Act. 5. 32. 1 Ioh. 5. 6. It is no shame to adhere to the Testimony of God in the weightiest point Psal. 119. 31 46. Hence it is that the Penmen do so often shew their Commission and cry thus saith the Lord. And hence it is that God doth so often own the Scriptures for his word This is my word saith God this came from my inspiration saith the Spirit 2 Tim. 3. 16. 2 Pet. 1. 21. This is my writing saith Iehovah I will own it and stand to it I have written to him the great things of my Law saith God Hos. 8. 12. The Scriptures are the Oracles of God Rom. 3. 2. They contain the counsel of God Act. 20. 27. God hath given us sufficient assurance that the Law was written by his own finger and all other books by his specâ—al command and inspiration All Scripture is given by inspiration of God 2 Tim. 3. 16 Prophecyâ—ame not in old time the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it came not at any time by the will of man but Holy men of God spake as they were moved by the Holy Ghost 2 Pet. 1. 21. Our Saviour gives a full testimony to Moses David the rest of the Penmen of the Psalms and all the Prophets Luk. 24 44. God hath sealed the testimony of the Penmen by miracles on men and divels we need not expect new miracles to confirm this Old-Testament ancient Gospel both are confirmed by the old miracles which stand upon Record in both But if any man preach a New Gospel we may
well call upon him for new miracles Nay the very preservation of the Scriptures in despight of Tyrants Heretiques and Divels is a convincing miracle In a word the Testimony of the Penmen is sealed 1. By the Oath of God 2. By the blood of Christ 3. By the testimony of the Spirit 4. By the Efficacy of the Spirit The Testimony and Efficacy of the Spirit is that sweet Subject which I am now more especially engaged to insist upon the Testimony of the Spirit to the heart and conscience of every true beleever in particular is a convincing Testimony But it will be said that this is such an Argument as none can take notice of and therefore altogether insufficient to perswade other men to beleeve to whom no such Testimony hath been vouchsafed 1. I answer This is an Argument indeed whereby I cannot convince others but this is an Argument which makes all other Arguments effectual to convince me 2. The Efficacy of the Spirit in the word upon the hearts of enemies is very considerable Their minds are inlightned their judgements convinced their consciences awakened terrifyed their hearts smitten because the very thoughts of their hearts are strangely unexpectedly discovered their souls embowelled and their marrow as it were melted in their bones by this almighty spirit speaking testifying working in with the word the very letter kils them the very savour confounds them though bold Athiests scoffe at the word and do in their Jovial fits blaspeme the spirit yet sometimes their hearts quake their joynts tremble even as Belshazzars did at the very sight of the hand-hand-writing when they do but glance their eye upon some startling Text. Their consciences do often joyne with the word and spirit against themselvs against their wils for though they be self-willed yet they are after some soule-searching Admonition self-confounded and selfe-condemned men Tit. 3. 10 11. And though the malice of some men bee too strong for their wit reason and conscience yet it is not too strong for the spirit in the Word all the powers of Hel in them are over-powred by this good Spirit all the strong-holds of Sathan batterd and they themselves so confounded that they seeme to be even damned already they thinke themselves in Hell above-ground when they are stung and bitten they fall into the passion of the heart and are taken with such Hellish convulsion-sits that they do even foam at mouth and gnash with their teeth they are cut to the soule and tormented in their conscience they cry and howle and fight against the Spirit but all in vain for even they are out-witted and over-powred who are not converted by this stinging Efficacy of the Almighty Spirit What shall we say to these things If Idols have been overthrown Oracles silenced Divels convinced by the Majesty of the Spirit in the holy Scriptures and so over awed by the Spirit that they have been forced to confesse nay beleeve these truths at which they tremble then surely those bold theists are worse then devils who do not tremble at the Word because they do not beleeve the Spirit 3. Look upon a soule in its Agony and Pangs in its Throws and conflicts at its first conversion or in its After-throws upon some sadrelapse and observe how the wit is captivated reason conquered conscience confounded heart broken and will turned nay all the powers of corrupt nature overpowred and overturned by the word and spirit of God And then you must needs cry out O the divine Efficacy of Scripture which turns a Lyon into a Lamb a Goat into a sheep a man a Beast a Divel into a Saint and perswades Philosophers and Courtiers Emperours and souldiers Publicans and Harlots Mariners and Politicians to embrace a Religion and run a course clean contrary to the carnall and Divelish wisdome of their proud reason contrary to the stubborn resolutions of their perverse wils in a word contrary to their very nature education custome contrary to dictates of policy and reasons of state contrary to their passions lusts interests friends CoÌ„panions O victorious spirit What aileth what aileth thee O thou man of war and pride thou Secretary of nature Advocate of the Devil to hâ—ng the head and weep to resigne thy estate lay down thy Commission and thy Armes burn thy Conjuring-books and sacrifice thy dearest life in the maintenance of that truth which thou hast formerly contemned I must cry as he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the power of the Word Behold the Efficacy of the Spirit in the word conquering and triumphing over the subtilty and obstinacy the pride and malignity of carnal men The promises of God are better then all the proffers of Sathan the divel shewes us the glory of the world the Scripture shewes us the vanity of the world and the conscience is convinced by the word and Spirit that the reversion of Heaven is infinitly better then the possessions of earth all the kingdomes of the world and glory of them are not worth one dayes Communion with Jesus Christ nay one dayes comfort from the Gospel and Spirit of Jesus Christ. Good reason have we then to beleeve the Spirit Angels admire and Divels tremble at the Majesty of the word Saints beleeve obey adore the Majesty of the Spirit speaking in the word of truth and life of grace and glory The Familists might learn by this sad discourse to beleeve the Spirit of God speaking in the word of God and not beleeve their own natural carnal phantastical spirits which contradict the word and spirit of God The Familists did learn of the Papists to call Orthodox Protestants Scripture men to scoffe at them as Scripture-wise and to say as Stapleton and divers others do that the most diligent conference of Scriptures is the ready way to the most damnable errours That the fountains of Greek and Hebrew are neither pure nor necessary and the like And yet Howlet in his Epistle to Queen Elizabeth did lay the sin of the Family of love to the charge of the Protestants But Dr. Raynolds our learned Champion in his conference with Hart doth vindicate the Protestants and make it evident that such as were godly and learned in the Scripture did detest Harry Nicolas that imp of Sathan and master of the Family of Love therfore they could not lay the Families sinto our charge as if we did foster that venemous vipers brood I keep to the Doctors own expressions that you may see how the zeal of that meek Moses was enflamed in this contest which did march into the field with Papists to strengthen their hands against Protestants The Anabaptists likewise might learn from hence to make the spirit speaking in the word the Judge of their pretended Revelations if they were not too conceited of their own inventions and apt to fall in love with the dreams of their own feaverish brain with their weak arguments but strong delusions The
what I should disallow Phil. 1 9 10 19. I must choose what the Spirit approves and then prosecute what I have chosen with care hope desire and embrace what I attaine to with love and delight and in a word rest satisfyed with the love of the Father the grace of the Son and the communion of the Spirit as my al-sufficient and satisfactory portion for evermore Psal. 17. 15. Psal. 63. 5. Faith is that Grace which enables and enclines us upon the divine testimony of the Spirit to depend on Christ for righteousnesse and life according to the tenour of the Covenant of Grace The divine Testimony of the Spirit is the true ground of justifying Faith but Historicall Faith which may be in Devils Jam 2. and Temporary Faith which may be in Reprobates Luke 8. are not truly grounded on the Testimony wisdome Authority Revelation or demonstration of the Spirit We read of a Revelation of flesh and blood Mat. 16. 17. And the demonstration and Revelation of the Spirit 1 Cor. 2. 4. 10. 14 15. Ephes. 1. 17. A man who hath nothing but sense and Reason in him may have an Historicall or a Temporary Faith but he who doth upon the divine Testimony of the Spirit beleeve that Iesus is the Christ he is born of God of the Spirit of God and hath the witnesse in himself 1 Joh. 5. 1. 6 10. For the regenerate and they only have a spirituall understanding in them to know him that is true when he is revealed unto them by the Spirit of truth 1 Joh. 5. 20. 1 Cor. 2 14 15. Deut. 29. 4. For the Demonstration of the Spirit is not understood by us untill we are renewed in the spirit of our mind so that we can look upon the Divine truths testifyed by the Spirit with a spirituall eye and discern them after a spirituall manner 1 Cor. 2. 14. And therefore the Testimony of the Spirit is not received but by our renewed Spirits Rom. 8. 16. Before we are Regenerate we receive divine truths only because we judge them reasonable or because we find them in the Scriptures and we beleeve the Scriptures upon an Humane Testimony and therefore only with an Humane not a Divine Faith But the Spirituall man beleeves all upon the testimony of the Spirit and doth constantly beg the direction of the good Spirit O thy Spirit is good saith David teach me lead me quicken me by thy Spirit Ps. 143. 10 11. Finally this good spirit discovers to a man before he beleeves 1. His want of Christ 2. The worth of Christ. His want of Christ by reason of 1. His hainous sins which are inexcusable damnable 2. His Spirituall wants which are innumerable 3. His present misery and slavery which are unspeakable unsupportable The worth of Christ because he is an All-sufficient Saviour and only Saviour the Spirit discovers the treasures of Free grace the mysteries of Divine Faith which even Angels admire the unsearchable riches of Christ the fulnesse of God able to satiate the soule with heavenly glorious everlasting happinesse and even infinite content Then the soule is convinced by the Spirit of God not onely of the truth but goodnesse of the Covenant made by God with man in Christ and that there are better things laid up for beleevers in Christ then any are or can be bestowed by Sathan upon his greatest Agents and dearest favourites the darlings of the flesh and world and upon this account the soule is perswaded by this demonstration of the spirit to close with Christ and deny itself to have no ability wisdome righteousnesse will of its own but to seek wisdom Righteousnesse Sanctification and Redemption in Christ. 1 Cor. 1. 30. In a word to deny its own will and take the will of Christ for its rule and compasse to do or suffer any thing for Christ to lose or sell all for him The good spirit perswades us 1. To prize Christ highly even above all the kingdomes of the world and glory of them 2. To beleeve in Christ stedfastly 3. To love Christ deerly better then our selves or dearest friends better then worldly treasures sensuall joy or any carnall contentments whatsoever 4. To follow Christ fully that we may enjoy him eternally as our Crown our happinesse our heaven And to this end and purpose to set up the word of God in our Consciences as our only rule for to direct us 1. In all points of Faith 2. In all parts of worship 3. In all passages of our life and conversation that we may cast out the world the Devil nay flesh and self and all to make roome for Christ. Now when the Spirit hath by its own evidence testimony authority wisdome and efficacy wrought Faith in the soule to carry it into the armes of Iesus Christ Christ doth bid it welcom embraces kisses it and takes this young beleever by the hand and puts him into his Fathers bosome And when we are thus brought to beleeve in Father Son and Holy Ghost then we are fitted and prepared to worship and obey all three glorious persons as one God blessed forever And therefore I may now proceed to speak of the worship of all three and then of our obedience to all three 2. This grand Mystery of Faith hath an effectuall influence into our Gospel-worship He takes the name of Father Son and Holy Ghost in vain and doth not make that Holy use which he should of the Titles Properties workes and Ordinances of all three who doth not with Knowledge Faith Reverence sincerity and spirituall joy worship all three for this is true Gospel-worship And therefore I would intreat my Reader diligently to consider what I have delivered in the fourth and fifth chapters of this Treatise concerning the divine Nature Titles Properties works of all three in order to worship for the glory of the thrice illustrious and yet single God head and then if he will study the scope of the first Table of the Holy Law of God and the substance of Gospel-worship he will acknowledge that every one who beleeveth in all three persons will find his Faith obliging and inclining him to worship al three glorious persons as one God blessed for ever 1. God the Father is to be worshipped under the Gospel as the Father of our Lord Jesus Christ and our Father in him I have touched this point already and because it is not much controverted by our grand enemies I shall not insist long upon it All the knowledge of God which we gain by the Scriptures of truth is revealed to us on purpose for our direction in the worship of God we must not worship God according to our own devices but according to that discovery which God hath made of himselfe to us in his Holy word not onely in respect of his divine nature as when our
Worship it selfe The Father and Son are one Iohn 10. 30. one in Power Excellency Nature one God and therefore are to be honoured with the same Worship Iohn 5. 23. All men should honour the Son even as they honour the Father every tongue must confesse that Iesus Christ who is man is God also and therefore equall to his Father And it can be no robbery no derogation to the Fathers honour for us to give equall honour to him and his coequall Son who subsists in the forme of God in the nature of God Phil. 2. 6 11. You see the Divine Nature the infinite Excellency of Iesus Christ is an undeniable ground of this coequall honour and therefore the Worship due to Christ as God the same God with his Father is the very same Worship both for kind and degree which is due to the Father 3. This Divine Honour was due to Iesus Christ before there was any creature to give him his due Christ was Adorable Worshipable that is worthy of Divine Worship before there was any man or Angel to adore to performe actuall Worship that Divine Worship which was due to him for his infinite excellency from all eternity 4. When Jesus Christ was declared to the world God did command even the most glorious Angels to worship him as his naturall and coessentiall Son who was begotten from the days of eternity in the unity of the Godhead For when he brought in his first-begotten and only begotten Son into the world he said And let all the Angels of God worship him Heb. 1. 6. 5. If man had never fallen never stood in any need of Christs blood yet all men would have worshipped the naturall and coessentiall Son of God as one and the same God with his Father and therefore with the same Divine Worship as soon as his Godhead had been sufficiently revealed to them from heaven or else that very neglect would have been their fall and ruine 6. The office of Christ his discharge of his office by his active and passive obedience and glorious benefits which we receive thereby are excellent motives to excite us to give that Divine Worship to Jesus Christ which is due unto him for his owne infinite excellency but his infinite excellency is the Formall Proper and Adaequate Ground Reason and Cause of all the Divine Worship which we performe to Iesus Christ and that for these reasons 1. Because if man had never fallen and Christ had never died for mans Redemption this Divine Worship had been due unto him for his infinite and eternall excellency as hath been proved 2. Because the Father and the Spirit are not Mediatours as Christ is and that Office which is not common to all three Persons cannot be the Prime Immediate Proper Formall cause Ground or Reason of that Divine Honour and worship which is due to all three as one God blessed for ever nay no Office whatsoever can be the proper cause of Divine Honour 3. Because this Divine Honour was due to Jesus Christ from all eternity before his Incarnation Passion c. and therefore this Divine Honour is not bestowed upon him as a reward of his Active or Passive obedience for no worship or thing can be before its Formall Cause 4. Because Jesus Christ is a Mediatour according to both Natures and therefore according to his humane nature as well as his Divine Nature but all the honour due to Christ according to his Divine Nature was due from all eternity and there is no Divine Honour due to him for and by reason of his humane nature or any perfection which doth truly and properly belong to Christ as man He who was borne of Mary is to be adored with Divine worship but not for that reason because he was borne of Mary but because he is God the Coessentiall and Eternall Son of God We must distinguish between the Materiall and Formall Object of worship 1. The Materiall Object of worship is Christ who is both God and man the Son of David the Son of Mary the Son of God the Mediatour and Saviour of his people from their sins 2. The Formall Object discovers to us the Prime Formall Adequate ground and reason of his Divine worship the Coessentiall and Eternall Son of God who is one and the same God with the Father and the holy Spirit he is worshipped for his infinite and Divine excellency Christ is worshipped as God with this Divine worship his Mediatory Office servile suffering cannot be the Prime and Immediate Foundation the ultimate and terminating object of divine worship due to the Father Son and holy Ghost and therefore we must conclude that the Formal Proper reason of the Divine worship due given to Jesus Christ our Mediatour is the divine nature infinite excellency of our Mediatour which alone is of it self for it self capable of Divine worship I should make a tedious digression if I should declare what great Cyrill of Alexandria Noble Athanasius the Ephesine Councell of old and very learned and accurate Writers of late have delivered upon this Argument with great dexterity and circumspection They would not be mistaken as if they did divide the two natures of Christ or remove any glorious adjuncts from the Eternall Word the second Person of the Godhead and yet desire you to put a difference between that which Christ assumed by the most free Decree of God and grace of Hypostaticall union And that which belongs to him as he is one God with the Father and the Holy Ghost Finally they intreat you to put a difference between the Gratious Motives to worship Christ and the Prime Formall Adequate Proper ground and reason of that worship as I have done and professe that they worship their whole Mediatour with one entire worship which is not mixed but purely Divine and therefore is not founded upon any Temporary Office Service Benefit nor any externall denomination or relation but upon his infinite Excellency his Eternall Godhead And if these considerations will not give men satisfaction I hope to satisfy them farther yet before I conclude this Chapter For the point is to me very clear and plain If Jesus Christ were worshipped as mediator so that his mediatory office or actuall mediation should be laid as the first foundation or assigned as the formall reason of our worship then this fourth argument which I am still improving and enforcing for the proofe of the point will plainly discover that the Mediation of Christ having respect to the humane nature will make the humane nature at least in part the ground reason and cause of this divine worship which I leave to all sober Divines to consider before they admit And it is farther to be considered that Jesus Christ as Mediatour doth condesend to an office and imployment which doth subject him to God as an Head The Head of Christ is God 1 Cor. 11. 3. And hence it is that
learned Mr. Mede and divers others conceive the Catholike Church of Christ in the foure quarters of the world professing and embracing the Doctrine of the foure Evangelists these Beasts are full of eyes full of the knowledge of the mysteries of Christ and their spirituall experimentall knowledge moves them to worship Iesus Christ. Mr Mede makes this Interpretation the Key to open very many Types in the book of the Revelation and doubts not but every one who doth seriously perpend the old Castrametation in the wilderness and compare it with the Apocalypticall Types will subscribe to this Interpretation I know divers learned men do conceive that the foure Beasts are foure Angels and some presume to name the Angels but I cannnot embrace their opinion because I find that the Chorus is made up of Angels Beasts and Elders and these three sorts are cleerly distinguished Rev. 5. 1â— And I beheld and I heard the voyce of many Angels round about the Throne and the Beasts and the Elders That the Angels do joyn with the Beasts in worship is granted That the Angels do protect these Beasts with eyes in all quarters of the world East West North and South is likewise granted But that the Beasts are Angels that is it which is and must be denyed and therefore I do conceive that Mr. Mede is in the right and the good man was sorry that he had not time to cleere that point at large and therefore I am the more willing to proceed upon this Argument and perform that service to the Church which he would have done with more dexterity Let us then consider 1. That upon Christs mediation his Father gave him the heathen for his inheritance and the uttermost parts of the earth for his possession Aske of me and I will give thee the Heathen c. Psal. 2. 8. 2. Let us consider that promise made to the Church the mystical body of Christ Is. 43. Fear not for I have redeemed thee I have called thee by thy name thou art mine I am Iehovah thy God the Holy One of Israel thy Saviour Since thou wast precious in my sight thou hast been honourable and I have loved thee fear not for I am with thee I will bring thy seed from the East and gather thee from the West I will say to the North give up and to the South keep not back bring my sons from farre and my daughters from the ends of the earth even every one that is called by my name This is the substance of the seven first verses of Isa. 43. Behold the Church universall gathered from all parts of the world into one mysticall Body that all may be united unto Christ the Head by faith and to one another by love that so they may all joyne in beleeving adoring and obeying the Lord Jesus his Father and the Holy Spirit 3. Consider how these precious promises are fulfilled by Gospel-dispensations and Christian exercises For by one Spirit are we all baptized into one body whether we be Iews or Gentiles bond or free and have been all made to drink into one Spirit 1 Cor. 12. 13. Christ did grace the solemnity of his triumphant ascension with that choice gift of the ministry for the edifying and perfecting of Saints till we All even all the members of the Church universall come in the unity of the faith and of the knowledge of the Sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Eph. 4. 8 11 13. Christ mysticall is deficient untill the Saints are gathered from all quarters into the unity of Faith and knowledge of the Son of God because this is a fundamentall point for Christ built his Church upon that Fundamental Confession thou art Christ the Son of the living God Mat. 16. 16 18. and other foundation can none lay 1 Cor. 3. 11. And the superstruction must be agreeable to the foundation that we may attain unto the measure of the stature of the fulnesse of Christ every part making some considerable supply for the increase of the body by growing up in all things into Christ the Head Eph. 4. 13 15 16. Christ is the only Head and Mediatour gospel- and therefore Iewes and Gentiles both have accesse through Christ by one Spirit to the Father Eph 2. 18. Here 's an acknowledgement of the blessed Trinunity made by the Catholike Church in Gospel-worship And the Apostle directs his Epistle to the Church of God at Corinth with all that in every place call upon the Name of Christ our Lord both theirs and ours 1 Cor. 1. 2. and concludes his second Epistle with The Grace c. 2 Cor. 13. 14. 4. Compare what hath been spoken with the Song of Angels Presbyters and Saints full of eyes in the book of the Revelation These foure beasts were in the midst of the Throne and round about the Throne Revel 4. 6. The Forme of the Throne is quadrangular and one beast placed in the middle of every one of the foure sides Mr. Mede shewes how these foure Beasts observe what is done by God in the foure quarters of the World and how they speake in order upon the opening of the foure first seales Rev. 6. and the 7 first verses and a voyce proceeds from the midst of the foure Beasts Revel 6. 6. Finally the Virgin-church Revel 14. sings the same song that the foure Beasts did which is called a New Song sung in the praise of the Lambe and his Father And in some copies which are of credit we read that the Virgins had the Lambes Name as well as his Fathers written in their foreheads Revel 14. 1. and they are the first fruits to God and to the Lambe Revel 14. 4. 5. This New Song which is sung to the Lambe and his Father containes in it the Mystery of Gospel-Worship because in it Redemption power riches wisdome strength honour glory and blessing are ascribed unto him who sits upon the Throne and to the Lambe Revel 5. 12 13 14. Worthy is the Lamb that was slaine to receive power c. Rev. 5. 12. they fall downe before the Lamb Rev. 5. 8. and in the 9. ver sing a new Song Thou art worthy c. for thou wast slain and hast redeemed us to God by thy bloud 6. This pattern of Gospel-worship comes from Heaven the Angels sing this song and the Saints the followers of the Lambe they glorifie the Lambe and his Father on earth as the Angels doe in Heaven according to that request in the Lambes Prayer the Lords Prayer Our Father which art in Heaven let thy will be done on earth as it is in Heaven We receive this Directory for Gospel-worship from Christ and his Angels 7. All the Virgin-church all that follow the Lambe whither soever he goes into all or any quarter of the World they and they onely learn this Song 8. These Redeemed Virgins refuse to receive
God be thanked that ye who were the servants of sin have obeyed from the heart that for me of Doctrine which was delivered unto you by the holy spirit Rom. 6. 17. Be much in supplication and thanksgiving and the spirit of Supplication will be a spirit of Adoption an oile of gladnesse Heb. 1. 9. The spirit will teach you to cry Abba Father with comfort Gal 4. Rom 8. The spirit will fill your soules with all joy and peace in beleeving and in obeying the joy of the spirit shall be your strength the comforts of the Almighty even all the comforts of the Kingdom of God which consists in righteousnesse and peace and joy in the holy Ghost shall be all-sufficient to revive and support your dejected spirit All your fears and discomforts shall be dispelled your wants supplyed your wound soares infirmities healed and you at last filled with all the fulnesse of God Mal. 4. 2. Eph. 3. 19. Beleeve in the spirit obey the spirit and ye shall be sealed with the spirit Eph. 1 13. I beseech you by the tender mercies of God by the meekness and gentleness of Christ by the joy and for the love of the Spirit that you consider what hath been said that ye receive this wholesome Word as it is in truth the word of God the word of the Father Son and holy Ghost but testified after a more especiall and immediate manner by the Holy Ghost that it may worke effectually in all you who beleeve it 1 Thes. 2. 13. Even unto spirituall and sincere obedience to Father Son and Holy Ghost and that it may be so we must have a care to obey after the right manner for Amazia was too blame though he did that which was right in it self because he did it not with a perfect heart 2 Chron. 25. 2. Let us imitate our Saviour who did all as he was commanded Ioh. 14. 31. Let us have 1. High thoughts of the Majesty and greatnesse of God 2. Sweet thoughts of the rich grace and infinite goodnesse of God 3. An intire and an universall respect to all the commands and every work of God Ioh. 6. 28 29. Every work which God hath given us to do Ioh. 17. 4. and ordained for us to walk in Eph. 2. 10 For every command of God must have a divine authority over our consciences and hearts Psal. 119. 6. and then Christ will account us his friends Iohn 15 14. 4. A more especiall respect to the weightiest and greatest duties of Religion such as God hath more especially enjoyned for instance 1 The duties of inward worship and obedience Mat 22. 37 38. the most reserved and intimate duties of Religion 2. Duties of judgment mercy and fidelity towards all men Mat. 23. 23. Love to our enemies Mat. 5. 44. 45. 3. Duties of our particular callings and speciall relations publique duties and family duties especially such as are most private Mat. 6. 6. Zach 12. 12. 4. The great work of Faith which is the summe of both Testaments because all judicious and zealous love all sincere and uniforme obedience springs from faith Iohn 6. 29. This is the worke of God and unbeliefe is the work of the Devill faith purifies our heart by applying the bloud of Christ to our soules Heb. 9. 14. The weighty matters of Law and Gospel may be referred to those foure Heads above mentioned observe that excellent Scripture God hath chosen the poore of this world rich in faith and heires of that kingdome which he hath promised to them that love him Iam. 2. 5. Faith and love will make us constant in the performance of all the other weighty matters required of us both in Law and Gospell and we have proved at large that faith and love is due to all three Persons We must performe all our duties 1. As to a Father a divine Father as hath been proved 2. In the name of Christ. 3. In the strength of the spirit 4. At the command and for the glory of all three co-essentiall Persons for all things are of the Father by the Son and through the spirit 5. With a willing mind a perfect heart a good conscience and faith unfeigned 6. With all self-denyall diligence constancy 7. With an humble desire that we and our obedience may be accepted in and for Christ according to the tenour of the Covenant of grace Let us now put all together again and observe what a sweet harmony exact Symmetry and glorious uniformity there is in this whole mystery of Faith this mystery of the Co-essentiall Trinunity as reduced to practice by its effectuall influence into the mystery and power of godlinesse Beloved Christians I look upon my self as the least of Saints and greatest of Sinners unworthy to be accounted a Member but far more unworthy to be a Minister of Jesus Christ because I know more evill by my self then I know by any member of Christ but I thank God our Father Christ Iesus our lord and the co-essentiall Spirit the same God who worketh all in all 1 Cor. 12. 6. that I have obtained mercy and ability of all three for to be faithfull and to be counted faithfull by them all for they have all three in some measure enabled me for that they counted me faithfull putting me into the Ministry for I am a Minister of that Gospell which is revealed from heaven by Father Son and Holy Spirit and I am a Minister accordidg to the gift of the grace of God given unto me by the effectuall working of his power unto me I say who am lesse then the least of all Saints in this grace given that I should preach the love of the Father the grace and unsearchable riches of Christ the sweet Communion peace and joy of the holy Ghost which is unspeakable and full of glory Be pleased then to take a view of the whole mystery of faith and godlinesse and observe how this Co-essentiall Trinunity of Father Son and holy Ghost who are one God blessed for ever is the adequate Object Author End of all Religion 1. Look upon the Grand Mystery of our Election unto Grace Peace and Glory and observe what practicall inferences may be drawn from thence to raise our hearts to admire beleeve love worship obey Father Son and holy Ghost Elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the bloud of Iesus Christ grace unto you and peace be multiplied Blessed be the God and Father of our Lord Iesus Christ c. 1 Pet. 1 2 3 4. God hath from the beginning chosen you to salvation through sanctification of the spirit and beliefe of the Truth whereunto he called you by our Gospel to the obtaining of the glory of the Lord Iesus Christ Now our Lord Iesus Christ himself and God even our Father c. 2 Thes. 2.
13 14 16 Here is the freewill of the Elect but Blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all spirituall blessings in heavenly places in Christ according as he hath chosen us in him before the foundation of the world that we should be holy and unblameable before him in love c. Ephes. 1. 3 4 5. Our thankfulnesse should be shewen for this free Grace to all three Persons in our thanksgiving believing obeving as is cleare from these places and so our prayers should be answerable to our faith love and thankfulness and therefore it is observable that in the very same Chapter the Apostle makes his addresse after this modell That the God of our Lord Iesus Christ the Father of glory may give unto you the Spirit of Wisdome and Revelation in the acknowledgement of Christ Ephes. 1. 17. and so 2 Thes. 2 16. Rev. 1. 4 5. 2 Cor. 13. 14. many other places may be urged which containe the mystery of faith worship and obedience and if Christ and his Spirit be not alwaies named in them yet the benefits of Christ the gifts graces fruits comforts of the spirit which are named do direct us to both Moreover when the name of God is used indefinitely all three Persons must be understood to be comprehended in that essentiall Title because they are one and the same God Finally one Person doth subsist in another and the same honour is due to all three because all three have the same divine Nature which is single because infinite and therefore there is enough discovered to prevent all scruples in the upright-hearted and Cavils in the contrary-minded Read the third and fourth Chapters of the Epistle to the Colossians and there you will see a very pregnant proofe of this point Put on therefore as the Elect of God holy and beloved bowels of mercies kindnesse humbleness of mind above all these things put on charity let the peace of God rule in your hearts do all in the name of the Lord Iesus giving thanks to God and the Father by him What ever you do do it heartily as to the Lord. And then the summe of all their requests is That they may stand perfect and compleat in all the will of God This takes in the full scope of Law and Gospell whatever belongs to faith worship or obedience whatever is just and equall or well-pleasing unto God Col. 3. 20. Col. 4. 1. And the Epistle to the Ephesians runs parallel with this to the Colossians Ye are elected and therefore ye must be holy before all three Coessentiall Persons by whom ye were elected ye must beleeve the Word of truth as the truth is in Iesus that ye may be sealed with the Spirit and filled with all the fulnesse of God ye must bow your knees to the Father of our Lord Jesus Christ you must study the unity of Faith and of the knowledge of the Son of God ye must keep the unity of the Spirit ye must grow up into Christ in all things ye must not grieve the holy Spirit whereby ye are sealed unto the day of Redemption but maintaine a fruitfull fellowship with God in Christ by the communion of the holy Ghost for the fruit of the Spirit is in all goodness and righteousnesse and truth ye must be filled with the Spirit giving thanks alwaies for all things unto God and the Father in the name of our Lord Iesus Christ ye must do whatsoever is right or equall Ephes. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is right just and equall Put on the whole armor of God take the sword of the Spirit the shield of Faith pray alwaies with all prayer and supplication in the Spirit Peace be to the Brethren and love with faith from God the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in sincerity I need make no inferences the words are so plaine that they prove the point in terminis terminantibus as we use to say Consider the discourse of the Apostle in the Epistle to the Romans where the Apostle hath even lost his reader in the depth of this Mystery of the eternal counsel of Father Son and holy spirit he puts this question to all the busie disputants who hath known the mind of the Lord or who hath been his Counsellour and concludes that of him and through him and to him are all things to whom be glory for ever Amen We have mercy from him faith and repentance from him by an effectual vocation according to his purpose of election Rom. 8 28 29. Rom. 9. 11. 15. 16. 18 23 24 29 30. Rom. 10. 20. Rom. 11. 2 5 6 7 29 30 32. 36. We have mercy grace and glory from all three and therefore all honour and glory be to all three for ever Amen And the Apostle doth beseech the God of patience and consolation the God of hope and the God of peace to fill them with all joy and peace in beleeving that they may abound in hope through the power of the Holy Ghost who is the God of hope comfort and peace for the Kingdom of God doth consist in righteousnesse and peace and joy in the Holy Ghost Rom. 14. 17. and if wee serve Christ who is God blessed for ever Rom. 9. 5. in these things we shall be acceptable to God and approved of men Rom. 14. 18. The fruits of the spirit in us are markes because fruits of our election by God The Apostle writing to the Church of the Thessalonians which is in God the Father and in the Lord Jesus Christ begs grace and peace for them from God our Father and the Lord Jesus Christ remembers their work of faith labour of love and patience of hope in our Lord Jesus Christ in the sight of God and our Father and then concludes their election of God because the Gospel came to them in power and in the Holy Ghost for they received the Word in much affliction with joy of the Holy Ghost The Apostle exhorts them in every thing to give thanks because it is the will of God in Christ Jesus and bids them beware of quenching the Spirit and beseeches the Spirit who is undeniably the God of Peace and by special office our Sanctifyer and Comforâ—er to sanctfy us wholly The very God of peace sanctify you wholly c. And the Apostle discourses in like manner in the second Epistle to Timothy God saith he hath given us the spirit of power of love and of a sound mind saved us and called us with an holy calling according to his own purpose and grace which was given us in Christ Iesus before the world began And tells us that every one who doth pretend to be elected or presumes to call upon Christ and claim an interest in him must depart from iniquity be sanctifyed
that he may be meet for the masters use and prepared unto every good work I instance in some dark expressions on purpose to shew that even in them there is by interpretation an acknowledgment That we are elected by Father Son and Holy Ghost to Grace Peace and Glory and therefore ought to admire beleeve worship love obey all three Persons as one and the same God blessed for ever we must be holy before them in faith and love 2. If we consider our Creation we are created by Father Son and Holy Ghost as hath been proved and therefore we were created for the worship and service of all three The spirit of Elohim sate upon the waters hatched the world and all the beauty and glory of it 3. If we consider the vigorous providence of God all things are preserved upheld maintained ordered governed by Father Son and Holy Ghost the Holy-Ghost governs the Church and over-rules the world also 4. If we consider our fall and therein our abominable sin and the intolerable curse due unto it 1. Our sin which we committed in Adam the first sin it was a sin of cursed atheisme divellish pride unbelief rebellion apostacy a sinning sin because it did disable pollute infect poyson both our souls and bodies with originall and damnable corruption all sins against Father Son and Holy-Ghost proceed from this root of bitternesse 2. The curse due to this sin is intolerable unavoidable it is the curse of an Omniscient and Omnipotent God a temporal spiritual eternall Curse the Curse of the Father Son and Holy Ghost Men and Angels cannot help us we cannot be pardoned Redeemed Sanctified Adopted Comforted Saved but by the Father Son and Holy Ghost still this doctrine of the Coessentiall Trinunity must be preached and applyed for our spirituall and eternal good as will appeare by our following discourse 5. If we consider our effectuall vocation The father cals us in Christ by his Spirit speaking in Law and Gospel and working powerfully upon our consciences and hearts all three Persons do joyntly performe this saving work Shew which Person can be spared 6. Our Iustification is by the free-grace of the Father manifested in the Covenant of grace by the righteousnesse of Christ imputed by the Father and applyed by the Spirit our faith is grounded on the Testimony of the Spirit and wrought by the efficacy of the Spirit 7. Our Redemption is by the Father who gave us his Son by Christ who gave us himself by the Spirit who doth draw us unto Christ and puts us into the armes and bosome of our Redeemer We are redeemed from the guilt and punishment of sin more eminently by Christ but we are redeemed from the power and dominion of sin from our vaine conversation from this present evill world and tyranny of Sathan not only by the death resurrection and intercession of Christ but by the efficacy and power of the holy Ghost And it is to be observed that though Christ makes the Purchase yet the Spirit makes and gives the Assurance 8. Our Adoption is by all three The Father doth adopt us in Christ by the Spirit of Adoption 9. The Covenant of Grace is made and confirmed by all three 10. The Church is gathered instructed preserved saved by all three the Church enjoyes and maintaines spirituall and heavenly communion with all three in all Ordinances and duties 3 Cor. 13. 4 1. In hearing the word Father Son and holy Spirit do all teach us as hath beene proved at large John 6. 45. 1 Cor. 2. 13. Heb. 1. 1 2. Heb. 3. 7. 2. We are baptized in the name of all three devoted dedicated consecrated to the service of all three 1 Cor. 12. 12 13. Mat. 28. Tit. 3. 5 6. 1 Pet. 3. 21. Matth. 3. 11. Iohn 3. 5. Rom. 6. 3 4 5 6. we are adopted into the family of God that we may be married to the Son of God and made coâ—heirs with Christ in glory 3. In the Lords Supper the Father invites and entertains us gives us his Son for our Head Husband Saviour Feast and all Christ gives us his Body and Blood to nourish us and the Spirit enables us to receive this spirituall nourishment after a spirituall manner that we may thrive and grow thereby the Spirit mortifies our lusts strengthens our faith renews our repentance inflames our zeale pacifies our conscience purifies our heart assures us of the favour and love of God seals our pardon to us and seals us up to the day of redemption The love of the Father The Grace of the Son The Communion and Peace of the Spirit is so plentifully vouchsafed to experimentall Christians in this Sacrament that I may well subscribe Probatum est 4. In Prayer and thanksgiving we do manifestly hold Communion with all three First We pray to the Father in the name of Christ by the power of the spirit of supplication Ephes. 2. 18. 1 Cor. 1. 2. 1 Thes. 3. 11. Rom. 8. Gal. 4. 2 Thes. 2. 16. Rev. 1. 4. Secondly Our thankfull praises Eph. 3. 21. Ephes. 5. 18 19 20. are presented to all three 5. We keep a Sabbath to Father Son and holy Spirit all our Fiduciall breathings after God all our Penitentiall meltings before God our Obedientiall closing with God our pangs of love raptures of zeale extasies of joy do arise and spring from the beliefe and consideration of the rich grace tender mercies and sweetest love of our deare Father our beloved Saviour and our sanctifying Comforter Gal. 2. 20. Col. 1. 12. Ephes. 1. 3 5 6 11 13 17. Eph. 2. 4 5 6 8. 1 Pet. 1. 8. Every Lords day much more every Sacrament-day should be a sealing day a sanctifying day an edifying saving Sabbath God doth upon such daies take as wholy off from our own business that we might make it our only business to serve and enjoy God by maintaining an holy Communion with God in Christ by the effectuall working of the holy Ghost for a whole day together that we may in the close of the day attaine the end of our Sabbath-service which is a rest of complacency sweet content and full satisfaction in the armes and bosome of a Father a Saviour and a Comforter this this is to enjoy a Christian Sabbath The heathens knew something of a Sabbath The Jewish Holy days were Appendices to the fourth Commandement and therefore might be well taken off again the morall Commandement remaining entire For it is granted that they are taken off from the second Commandement and yet that remaines entirely morall and I beleeve it will be cleare to any man that studies the point that the Jewish holy daies did belong most properly and directly to the second Commandement Indirectly and but Reductively to the fourth because they were at most
the true God the blessed God the great God the mighty God We are redeemed with the bloud of Christ the bloud of God the bloud of Christ who is God The Covenant is to quicken and cure us 1. To quicken us for we were dead before the Medicine came and Christ and his Spirit raise us from death and give us a spirituall life 2. To cure us for when our Physitian hath restored us to life he can more easily restore us to health In the Covenant God promises to give us himself his Son and his Spirit The bond of the Faederal and mystical union on Gods part is the Spirit and on our part Faith which is wrought in us by the same Co-essentiall Spirit And Christ is the only Mediatour of this Covenant 1. We have but one Mediatour and surely of this Covenant 1 Tim. 25. 1 Cor. 8. 6. 2. This one Mediatour is God and man in one Person the Son of man Mat. 16. 13. the Son of God ver 17. Rom. 1. 3 4. Rom. 9. 5. Heb. 7. 3. Ioh. 8. 58. Acts 20. 28. 1 Ioh. 1. 1. Ephes. 4. 10. Joh. 3. 13. Ioh. 6. 62. Ioh. 1. 14. Phil. 2. 6. He for whom are all things and by whom are all things even he himself and not another person he also himself took part of the same flesh and bloud whereof we are partakers Heb. 2. 10 14. I hope by this time it is evident that the Covenant is made in Christ the natural and co-essentiall Son of God who is God and man in one Person and therefore we cannot close with them who will not close with this saving Truth for this is an Article of everlasting life Mat. 16. 16 17 18. Ioh. 17. 3. 1 Ioh. 5. 20. Ephes. 4. 13. I humbly intreat Mr. Fry to consider what hath been said that he may repent and retract his unhappy opinion namely That the word subsistence holds forth no more of Christ his being in the Godhead then may be affirmed of every Creature That whatsoever the head did partake of that did the members also And that according to his understanding of the word subsistence Mâ— Fry himself might be said to be God too as well as Iesus Christ p. 15 16. This is the unsavory breath of Mr Fry his blasphemous Bellows printed at Addle-hill in February 1648. If his confutation be as publike as he thought fit to make his blasphemous errour which he accounts but a molehill pag. 17. he may thank himself I might adde many other reasons but I must be briefe 4 I might argue from the very nature of Christian Communion which is a Christian and spiritual Communion with the Father in the Son by the Spirit but I have said enough of that already in this very Chapter and handled it practically and at large in the ninth Chapter of this Treatise 5. I might argue from the Sacraments of Communion and seales of that Covenant of grace which they who do deny the Trinity overthrow as hath been proved 1. In Baptisme we Christians are devoted and consecrated to the beliefe worship and service of God the Father God the Son and God the holy Ghost who are all three one and the same God the only true God blessed for ever and therefore they who do not beleeve and worship God the Son and God the holy Ghost as the same God with the Father do indeed renounce the Faith and Baptisme of Christians they take away the Adequate Object of Christian Faith and Evangelical Worship God promises to be a Father Saviour and a Comforter to us he seales his promise to us by Baptisme and fullfils his Promise by giving us his Son for our Saviour and his Spirit for our Sanctifier and Comforter for he shews himself to be a Father to us in Christ by sending the spirit of Regeneration and Adoption into our hearts We are regenerated by the spirit of God adopted into the Family of God married to the Son of God that we may be heires and coheires with Christ the King of Heaven and Lord of Glory and all this is to oblige and encourage us in the beliefe worship and service of Father Son and holy Ghost 2. In the Sacrament of the Lords Supper we Christians sanctifie the Name of Christ the natural Son of God and the name of the Co-essential Spirit the everlasting counsels of Gods Fatherly love the riches of his free grace all the treasures of the Covenant and Spirit of grace all the sufferings of our crucified Redeemer the Lord of glory are in this great Ordinance evidently set before the eye of our faith that by the grace of Christ assistance and fellowship of the holy Ghost we may have a more intimate Communion with God for this sweet Communion with the Father of our Lord Iesus Christ is by the Communion of the bloud of God Acts 20. 28. compared with 1 Cor. 10. 16. and of the Spirit of God 2 Cor. 13. 14 This is the grand Ordinance for the highest sweetest strongest Communion with the Father in the Son and by the spirit that can be attained to whilest we are cloathed with flesh The Gospel is appointed both for the begetting and encrease of grace this Ordinance is annexed to the Gospel that the Gospel and this Ordinance both together may by the power of Christ and his holy Spirit be effectual according to the Counsel of Gods will for bringing of lost Sinners into a saving communion nay a growing thriving communion with Father Son and holy Ghost that we may come to be enriched at last with the unsearchable riches of Christ and filled with all the fulness of God 1. When we see the Bread and Wine consecrated and set apart for this holy use we should consider the unspeakable love of God the Father setting his co-essential Son Jesus Christ apart in his secret and eternall Counsell for to be the Surety and Saviour of his chosen people This is the great mystery which the very Angels desire to look into and which will be the subject of all the praises and Hallelujahs both of Saints and Angels to all eternity in the highest heavens 2. When we see the bread broken and wine poured out we must remember the love of Christ whose body was broken and bloud shed for our sins 3. When the Bread and Wine is distributed and divided we should meditate upon the Application of Christ crucified to every one of our own soules in particular Now this speciall Application is made by the assistance and communion of the holy Ghost And therefore this mystery of the Co-essentiall Trinunity must be acknowledged by all who are admitted to this sacrament because this is the greatest confirmation of the great Bond of the highest Communion which we can have with Father Son and holy Ghost and with the most pretious Christians who are sound in faith and
cui unum cum Patre esse donatut Hilarius lib 9. de Trinitate Pater Filio tantum donat esse quantus ipse est Idem Christ considered as Head of the â—hurch Christ mysticall Quoties Christi nomen inter argumentandum producitur duplex fallacia cavenda est 1. Vna utrum de Personâ Christi agatur in se an vero in mysterio 2. Altera si de Personâ Christi agatur inse utrum secundum totum Personae an vero secundum hanc aut illam naturam Jun. de Trinitate pag. 101. Vide D. Alting Loc. com part 2. de communicatione Proprietatum Caput corpus unus sunt Christus Aug. Christus ille mysticus ex personâ Christi velut capitis omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corpore Ecclesiae per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi in ipsum adunato constans subjicietur Patri Iunius Christ considered as man The habituall and Dispensative glory of the humane nature of Christ. Vide D. Alting loc com part 2 de communicatione proprietatum nec non Wendelinum Nec honorem a nobis Deus nisi per Deum accipit c. Hilarius de Trinitate l. 5 Christus humanitatem non a naturâ habuit ab aeterno quia Filius Dei est sed ex voluntate assumpsit ad dispensationem salutis nostrae atque haec humanitas non in se proprie gloriam divinam habet sed in personâ ex unionis gratiâ in se vero divinae proximam ex habituali gratiâ Angelorumque gloriam longissimè superantem Gloria itaque humanitatis est habitualis dispensativa per personalis unionis gratiam Vide Iunium de S. Trinitate Defens 2. pag. 69 98 99 100 101 102. Christus est servator confirente Socino 1. Annunciatione quia est Propheta 2. Confirmatione vitae inculpaâ—ae exemplo miraculis passione nec non resurrectione 3. Communicatioâ—e quia credentibus pro data sibi potestate vitam aeternam communicat Nos autem ulterius agnoscimus Christum servatorem nostrum esse 1. Merito quia pro peccatis nostris Deo satisfecit nobisque remissionem peccatorum justitiam vità m aeternam acquisivit 2 Efficaciâ dando fidem resipiscentiam remissionem effundendo spiritum donando vitam aeternam Merito ut Sacerdos efficaâ—â ut Rex Heb. 10. 12. Act. 2. 36 Act. 5 31. Vide Hist. de Maxim 2. in Rom. Regem Elect. hist. Simonii Schardi Tom. 3. The object of divine worship Gal. 4. 8. 1 Thes. 1. 9 10. Acts 5. 59. 2 Cor. 13. 14. Mat. 28. 19. The divine kind of Worship 2 Chro. 15. 3. Divine worship is Spirituall Worship Instituted worship hath been changed Naturall worship is unchangedble Instituted Worship is subservient unto natural worship The benefit of divine institution The scope of the Law and sum of the Gospell The Scope of the foure first Commandements Mat. 22. 37. 38. Deut. 6 4 5. The Spirituall compasse of the first commandement Isa. 43. 10. Deut. 4. 39 Jer. 24. 7. Mic 7. 18. Ps 89. 6 7. 2 Chron. 20. 20. Deut. 6. 5. Mat. 10 37 Rom. 15. 30. Psal. 2. 11. Revel 5. 1 Thess. 5 17. Psal. 43. 4. The scope of the second Commandement Deu. 4. 15 16 17 18. 23 24. Isa. 40. 17 18 25. Act. 17. 29 Qâ—am siguram ponetis â—i qui Spiritus est Hier. in Isa. c. 40. Damas. de Imag. l. 1. 2. Videâ— Dr. Rainold de Idololatriâ l. 2. Mr Shepheard in his Treatise of the morality of the Sabhath Mr. Balls larger Catechisme Bishop Jewels Apology Aug. contra Manich. lib. 20. c. 5. Chrys. in Epist. 1. ad Cor. Hom. 20. VVhat is meant by Love and Hatred of God in the second Commandement The immutable Law of the second Commandement Mr Shepheard of the morality of the Sabbath The third commandement The fourth Commandement The Scope of the Law and Gospel Two dangerous Rocks Beware of neglecting duty or resting in duty Experimentall knowledge Eph. 3. 19. Phil. 3 8 10. Phil. 1. 9 10 11. Col. 1. 9 10. Gal. 2. 20. Iustifying Faith is the Principle of Evangelical worship Rev. 1 4 5 6. Rev. 5. 8 9 10. 13. * Bona Theologia non fert ut gratia â—ax Evangelica ab Angâ—lis postuletur Alcasar Col. 2. 18. Rev 19. 10 Rev. 22. 9. The divine power of our Redeemer is acknowledged by Saints and Angels The mystery of godliness The Cathelike Faith and worship See Dr. Usher his learned sermon of the unity of saith * The Christians heaven upon earth Rev. 5. cha opened The fâ—ure Beasts Repraesentandis nimirum ecclesiis Christianis juxta quatuor plagas mundi respondentque quatuor castriâ— Israeliticis eorundem animalium vexilliferis In ecclesiis quas Animalia repraâ—sentant sunt homines oculatissimi scientiâ—e mysteriorum Dei plenissimi quoties ecclesiae sacras Synaxes faciunt â—â—ties 24. Presbyteri pâ—o muneris ratione Animalibus 〈…〉 dignus es Domine c. Presbyteros Levitis Sâ—ceâ—doâ—ibus quatuor Animalia quatuor Castris Israeliticis respondere c. Calvis Apocal. ad cap. 4. pag. 8 9 10. * Michael Gabriel Raphael Vriel The foure Beasts represent the Church universal Formae quatuor animalium diversae collectionem novae Ecclesiae ex quatuor orbis plagis diversisque nationibus populis linguis significant Pareus in Com. in c. 4. Apocalyp The Promise made to christ The Promisemade to the Church universal The fulfilling of these Promises The foundation of the catholick church The coessentiall Trinunity acknowledged by the catholike church in Gospel-worship Thronusiste in medio Presbyteroâ—um Animalium positus est Templum aut Tabernaculum Quid aliud innuere volunt Quatuor cornua altaris aurei in conspectu Dei Apoc. 9. 13. Templum Tabernaculi Testimonii apertum in Coelo A pocal 15. 5 M. Mede Com. ad cap. 4. pag. 6 7. * Habentes nomen Agni Primasius Aretas Andreas Syrus Interpres c. Vide M. Mede Com. ad cap. 14. pag. 215. Novi Cantici formula universum cultus Evangelici Mysterium continet Clav. Apocal Mr. Mede pag. 220. Rev. 4. 8. 11. Revel 5. 8. 9. 12 13. 14. verses Revelat. 7. 9 10 11 12 15. verses Revelat. 11. 15 16 17. Revel 14. 1 3 4. Idea cultus Evangelici aliunde quaÌ„ à caelitibus peri nequit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satanae Angelos pompam pultum ocera omnemque apparatum ejus Idololatricum respuo Rev. 1. 4. 5 Rev. 5. 8 9. 12. The profession fidelity victory of the Virgin-Church Rev. 14 4. Rev. 12. 11. Rev. 15. 2 3. Rev. 14. 12. Rev. 17. 14 The mystery of gospel-Gospel-worship Rev. 1. 4 5 Rev. 2. 18 29. Rev. 7. 9 10. Rev. 5. 13 14. The subjection of the Church universall to the Lamb and Holy Spirit The scope of the Law and substance of the Gospell in the Book of the Revelation The Testimony of Iesus and the Spirit Rev. 19. 10 Rev. 11. 19. The Martyrs are conquerors by the Testimony of the Spirit and
the bloud of the Lamb. The Virgin Church is begotten Wooed perswaded governed upheld comforted by the Spirit The Prophesie blessing and Communion of the Spirit 2 Cor. 13 14. Rev. 1. 4. 5. compared with Rev. 22. 21. The Holy Spirit is to be worshipped with divine worship Rev. 1. 4. opened at large Angel worship prohibited by christ Tertia interpretatio veterum receÌ„tioruÌ„â— Doctorum solae Scripturae fidei Christianae analoga est D Pareus Com. in Apoc. c. 1. Isa. 42. 8. Why the holy Ghost is called seven spirits Gratiam precatur septem ecclesiis quibus singulis unum eunde nqque spiritum sanctum quasi septem in solidum tribuit The worship of the Coessentiall Trinunity Votum Gratiae pacis univocè concipit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Parei Com. in Apoc. c. 1. Deus Trinunus gratiae Pacisqque causa adaequata integra Naturall worship is due to the Holy Ghost the Creator of the New Creature * 1 Cor. 6. 11. Tit. 3. 5 6. 1 Pet. 1. 2. Rev. 1 4. Rom. 15. 13 16. John 3. 5. Rom. 5 5 Instituted worship is due to the holy Spirit In the Sacraments In hearing of the word of God Rev. 2. 11 18. 29. Rev. 3. 1 6 13. In Prayer * By the Communion of the spirit we have Communion with the Father and the Son in gospell-Gospell-worship All three co-essentiall Persons dwell in the Temple of the holy Spirit He who is not the Temple of the Spirit is no Son of God or member of Christ. The third part of Evangelicall godlinesse Obedience is due to all three Persons Obedience is due to God the Father Filiall and Foederall Obedience 2 Cor. 7. 1. Tit. 2. 14. 1 Joh. 4. 16 19. Psa. 130. 4. Psa 103. 13 Jer. 32. 40. Mal. 2. 10 16. Mat. 12. 50 Mat. 23. 9. Hos. 3. 5. Ezek. 16. 63. 1 Joh. 4. 10. God the Son is to be obeyed Mat. 17. 5. Gal. 1. 10. Heb. 5. 9. Tit. 2 14. 1 Joh. 3. 16 The subjection of Presbyters to Iesus Christ. The life of a Christian. All manner of obedience inward and outward due to Christ. Mat. 28. 19 20. Col. 3. 23 24. Tit. 2. 14. 1 Cor. 16. 22. Rev. 12. 11. Spirituall obedience due to the holy Spirit Mat. 28. 19. Act. 5. 3 4 32. 1 Cor. 3. 16. 17. 2 Cor. 13. 14. Rev. 1. 4. We are debters to the spirit The spirit is our Creator The spirit fits us for all services The spirit of Regeneneration and Adoption The Spirit fitted the man Christ to be our Mediatour christus est Messias Messiarum Christus Christorum Joh. 20. 31. Dona ista absoluteÌ„ in se finita fuere sicut ipsa Christi natura finita est nostri tamen respectu sunt absque mensurâ Vide D. Alting exp Catech. part 2. pag. 170 171. Willfull disobedience to the spirit is a soule step towards the unpardonable sin Sincere obediense to the effectuall call of the spirit is a good evidence of our Election Comfort for such as find the spirit of Sanctification in them though they do not feele or beare the spirit of Adoption We should rejoyce in and be thankefull for our obedience to the Spirit Rom. 14. 17. The right manner of Obedience to God Psal. 101. 2 8. Zach. 12. 12 13. 14. Act. 26. 18 Heb. 9. 14. 2 Pet. 1 3 4. Eph. 3. 19. Joh. 6. 29. Eph. 6. 16. Act. 15. 9. 1 Joh. 4. 16 19. Magnes amoris amor 1 Tim. 1. 5. James 2 5. 1 Joh. 5. 3 4. 1 Cor. 8. 6. 1 Cor. 12. 6 11. 1 Chro. 28. 9. 1 Tim. 1. 5. The whole mystery of the co-essentiall Trinunity reduced to Practice The Evangelicall Ministry The grand mystery of our Election by Father Son and Holy Ghost reduced to Practice Sicut ergo caetera praedicanda sunt ut qui ea praedicat obedienter audiatur ita praedestinationem suo tempore loco praedicandam esse ut qui obedienter haec audit non in homine ac per hoc nec in seipso sed in Domino glorietur Aug de â—ono persev l. 2. c. 24. Frustra ignorantium auribus ingeris nos Liberum Arbitrium condemnare imò verò damnetur ille qui damnat Hieron ad Cresiphontem Eph. 1. 3 4 5 13. ver Col. 3. 12. Joh. 15. 16. 2 Tim. 1. 9. * Quoties Deinomen Indefinite ponitur non minus Filium Spiritum quà m Patrem designat retineatur uâ—itas essentiae habeatur ratio ordinis calvin instit lib. 1. cap. 13. sect 20. Joh. 14. 10. Joh. 15. 26. Joh. 10. 30. 1 Joh. 5. 7. Colos. 3. Pia sanctorum vigilantia non est ex ipsorum arbitrio sed ex dono gratiae in ipsis per gratiae media exuscitato Colos. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 4. 12. Confitemur neminem immeritò perdi neminem meritò liberari Prosp. The Epistle to the Ephesians Fides est medium ad salutem tamen ipsius electionis Effectus Impius sensus qui putat beatiorem esse hominem cui Deus nihil dedecit quam cui universaâ— in Christo per Spiritum Sanctum secunâ—um electionem â—ratuitam 〈◊〉 i◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 5 7 Mat. 20. 16 Matth. 24. 22 24. electi sumus non meriti prae rogativâ non fati necessiâ—are non teâ—â—ritate fâ—rtunae sed altiâ—dine divitiarum sapientiae scientiae Dei quam non aperit sed clausam miratur Apostolus Aug. Prosper Eulgentius The Epistle to the Romans Amori Patris aeterno gratiaeque Spiritus singulari nobiâ— in Christo destinatae totum Salutis adscriptum videmus in Epistols ad Romanos Contumeliam reddit justitia honorem donat indebitum gratia Aug. Epist. 105. Epist. 59. de bono Persev Ench. ad Laur. Pros. * Ephes. 5. 9. The fruits of the Spirit are marks of our election The first Epistle to the Thessalonians Quae sit liberae discretionis in concilio Dei causa supra facultatem humanae cognitionis inquiritur sine fidei diminutione nescitur modo con fiteamur neminem immeritò perdi nemineÌ„ meritò liberari The second Epistle of Timothy 2 Tim. 1. 9. Si omnes liberarentur lateret quid peccato per justitiaÌ„ deberetur si nemo quid gratia largiretur August Ep. 105. II. our Creation Gen. 1. 2. 1 Cor. 8. 6. Job 33. 4. Job 26. 13. Ps. 104. 30 John 1. 3. III. Providence Zec. 4. 6 7. Sam. 10. 6 2 Cor. 3. 6. Luk. 1. 35. IV. The Fall 1 Cor. 1. 9. 1 Joh. 1. 3 1 Cor. 13. 14. Rom. 15 16. 1 Thess. cap. 1. 5. Gal. 5. 5. Titus 3. 5 6 7. 1 Cor. 6 11 Ephes. 5. 25 26 27. verses Gal. 1. 3 4. Act. 26. 18 1 Pet. 1. 18 19 22 23. verses Rom. 5. 6. 8 10. Eph. 1. 13. Rom. 8. 16 Rom. 8. 15. Gal. 4. 6. 1. Hearing the Word Baptisme The Lords Supper 1 Cor. 10. 16. 1 Cor. 11. 24 25. 2 Cor. 13. 14. Prayer The Lords day The Businesse
nature what is humane and therefore though the person be but one and the effect one yet there are two different actions of two different natures united in one person for producing of one and the same glorious effect and we are to give to each nature what is properly due unto it Finally the Kingdom which is administred by our Royall Mediatour God-man in a glorious way is but a dispensatory kingdom not his natural kingdome an inferiour and temporary kingdome not his Soveraigne essentiall eternall kingdome and therefore even in the very Administration of it our Mediatour God-man is in respect of order and that gratious dispensation unto which he condescended for our Salvation employed in a kind of Subordinate way and when he hath accomplished that work for which he undertook this Royall office he will refigne this Dispensatory kingdome and become subject as man and as head of that body which he hath purchased to his Father himself and the Holy Spirit as one God blessed for ever that God may be all in all 1 Cor. 15. 28. For as we are Christs so Christ is Gods 1 Cor. 3. 23. in that safe sense and subordinate way which we have but even now declared that the Divinity of Christ which humbled and as it were emptyed itselfe in the Administration of this subordinate temporary and dispensatory kingdome yet with the preservation of its naturall and eternall Right may be more gloriously manifested by the full possession use and enjoyment of that naturall divine eternall kingdome which doth belong to Father Son and Holy Ghost For all three Co-essential and co-equal persons reign with the same power Majesty and glory in the unity of the divine Essence and common acts in all and over all infinitely and immutably from everlasting to everlasting although the naturall reign of Jesus Christ will not be so fully and gloriously manifested untill he hath resigned his dispensatory kingdome and brought all his Elect notwithstanding all their wants sins infirmities temptations tryals enemies safe to Heaven This dispensatory kingdom is administred principally by the God-head Instrumentally by the man-hood Absolutely and perfectly by the person of Christ acting in a divine way as God and humane way as man that the properties of each nature may be reserved as peculiar to each even whilest he doth mediate reigne and judge according to both and therefore divine honour is still reserved as proper and peculiar to the divine nature of our Mediator who is God-man in one person This definite and dispensatory kingdome is changeable terminable it did begin with the first foundation and will end with the perfection of the Church of God Christ was a Mediatour from all eternity in the Decree of God He was actually given to be a Mediatour as soon as necessity required he was manifested in the flesh in the fulnesse of time and will cease to be a King in this Mediatory and Dispensatory Kingdom when he hath finished his work and saved his Church Now nothing is more cleare then this that Christ is now subject to his Father in all respects in which he shall be declared to be subject when he gives up his Dispensatory Kingdom and we are not to worship Jesus Christ with divine Worship as he is subject to his Father but as he is equall to his Father as he is indeed one God with his Father and the holy Ghost 3 Christ may be considered as Head of that Body unto which he hath united himself and which he hath purchased with his dearest bloud and so we know Christ the Head and his body the Church make up one Christ mysticall The glory of Christ as an Head is exceeding great and is excellently described Ephes. 1. 20 21 22 23. Christ is set at Gods own right hand in heavenly places far above all principality power and might and dominion and every name that is named not only in this world but also in that which is to come And hath put all things under his feet gave him to bethe head over all things to the Church which is his body the fulness of him that filleth all in all Now Christ mysticall the Head and body whole Christ mysticall is to be subjected to God when the Mediatory and Dispensatory Kingdom is resigned and therefore if you take Christ â—s the Apostle doth 1 Cor. 12. 12. for the Head and body for Christ mysticall we say that Head and Members are to be subject to Father Son and Holy Ghost as one God blessed for ever 4. Christ may be considered according to his humane nature and we are bold to say that there is an eminent and transcendent glory vouchsafed to the Humane Nature of Christ by the grace of Personall union and the glory of its Exaltation The glory of Christs divine Nature was more manifested but the humane Nature of Christ was fully perfected by his Exaltation and therefore the humane Nature was exalted in a peculiar sense No nature not the nature of the most glorious Angell was ever so highly preferred in these two respects 1. In respect of Personall union with the Godhead Acts 2 36. 2. In respect of Royall mediation between God and Man none but Christ the Son of Mary was ever so highly honoured as to be taken into the Society and fellowship of the Mediatory Office with the Son of God For there is but one Mediatour between God and Men the Man Christ Jesus 1 Tim. 2. 5. who is God as well as man Nec honorem a nobis Deus nisi per Deum accipit But it is most evident that the humane Nature remaines a creature still even after its Assumption and Exaltation and therefore we hold fast our first conclusion That the divine and infinite excellency of the Coessentiall Son of God is the prime and fundamentall ground the formall reason and cause of that divine Worship which is due to our Mediatour Jesus Christ Jesus Christ our only Saviour by Doctrine merit and efficacy by confirmation and Communication True it is that the Majesty of God considered in it self is terrible it is a light not to be approached unto and therefore the Word was made man that we might have encouragement to come unto God not only by the mediation of a man full of grace and truth but by the mediation of him who is God blessed for ever because a meere man though free from corruption and filled with Grace could not by reason of such natural infirmities as are not sinfull performe the Office of a Foundation Head and Spouse in upholding quickning and preserving of his Church Act. 20 28. Ephes. 1. 23. 1 Thes. 1. 10. Heb. 9. 14. 15. That Jesus Christ and the holy Spirit are one and the same eternall God with the Father hath been proved at large in this Treatise and therefore divine Honour and Worship is due to Christ