they do not consider that they themselves are finite 2. The nature of these three glorious subsistences is Independent the nature of all created subsistences is dependent and therefore it is no wonder if a dependent nature do subsist in its proper person and depend upon its proper person for sustentation but the divine Nature doth not depend upon the three subsistences for its sustentation or subsistence but all three persons do subsist in this Independent and infinite Nature Philip. 2. 6. subsisting in the Nature of God so the Scripture expresses it and we must apprehend and beleeve these holy Mysteries according to the holy Scriptures because no man hath seene God and God is the only all-sufficient Witnesse concerning his owne essence and subsistence concerning himselfe and therefore we must not think or speak otherwise of God then according to the Scriptures of truth in which God hath sufficiently and graciously revealed himself Iohn 1. 18. Matth. 16. 17. Matth. 11. 26 27. The Scriptures direct us how to distinguish uncreated persons from created persons Our finite and dependent Nature doth subsist in a created person but uncreated persons do subsist in an Infinite and Independent Nature there is a manifest difference Our nature indeed doth subsist in the divine and uncreated person of the Son of God but that is not according to the common course of nature there is a peculiar reason and another Mystery in that wonderful subsistence And yet even in that wonderfull Mystery our dependent Nature doth subsist in a person which notes its dependance and our Nature is more satisfied and quieted by subsistence in a divine then in an humane person because it hath a more glorious sustentation and is more powerfully upheld by that divine and uncreated person The divine person of Christ doth subsist in his divine Nature and the humane Nature of Christ doth subsist in his divine and onely person III. All created persons have a compounded and divisible nature but uncreated persons have a single undivided and indivisible nature The Socinians Arminians and Vorstians of this age do not love to hear any discourse of the single Nature of God in Father Son and Holy Ghost this Doctrine they say is Philosophical Scholastical Metaphysical and therefore there is nothing which concernes Faith Piety or manners in it But it is most clear and evident that all the glorious Attributes of God are united by an Eternal bond which cannot be dissolved and we have invincibly proved that they do all signifie but one single and infinite perfection If you take away the singlenesse of Gods being you take away his Incommunicable unchangable incomprehensible independent and infinite perfection This point is excellently discussed and opened by Damaseene Composition saith he doth beget strife strife may well cause a separation and separation dissolution which all who know any thing of God will acknowledge to be repugnant to the perfection of the Godhead The learned Doctours of old did consider that God is a most pure and perfect Act the first and Independent Being that he is what he is by his owne Essence and not by participation But Vorstius was bold to publish his dreames coâ—trary to the Analogy of Faith and unanimous judgment of the reverend Doctours of the Ancient Church The Socinians in their Catechisme the Arminians in their Confession and Apology are exceedingly too blame in this point The Socinians do expunge the single and infinite perfection of Gods spiritual nature out of their Catechisme that they may more securely deny the Coessentiall Trinunity of Father Son and Holy Ghost and therefore I do insist upon this difference between created and uncreated persons because if the Doctrine concerning the single and infinite perfection of Gods spirituall nature be overthrowne All the Fundamentals of the Christian Religion will be overturned God is Jehovah he is what he is by his owne Essence he can neither cease to be or to be what he is for he cannot be any other thing or any otherwise then now he is and ever was Exod. 3. 14 15. Revel 1. 8. Iames. 1. 17. Psal. 10. 2. 27. Gos is called Light and Love Life in Scripture to note the singlenesse of his being because whatsoever is in him is himself and he himself is one single infinite perfection he is light it self and in him is no darknesse at all 1 John 1. 5. God hath not such an imperfect singlenesse of being as we say is in the first matter of last difference and the like nor such a singlenesse as is in Angels or the souls of men for theirs is but a Comparative singlenesse there is some kind of composition even in the most glorious Angels God is not compounded of a Nature Atrributes and Relations as hath been shewen nor is any of the Divine Persons compounded nor can the Godhead be said to be compounded of three Persons for though the Persons be distinguished they do not compound nor can they be compounded Distinction connotes perfection because it is opposite to confusion but Composition denotes multiplicity and imperfection we must then consider that 1. The Essence of God is most perfect and therefore nothing can be added to it to make it more perfect because it is infinitely perfect 2. Whatsoever is compounded may be dissolved into the parts whereof it is compounded The Godhead cannot be dissolved because it cannot be changed 3. Whatsoever is compounded must needs be dependent both in being and in working But God is Independent Ergo. 4. The parts compounding are before the whole that is compounded but God is the Former of all things and therefore nothing can be before God The divine Essence cannot be later then it selfe or later then any thing else because it is the first and eternall being Now if neither of the Nature or Attributes of these uncreated persons nor the persons themselves be compounded nor God compounded of the Nature and Persons here is another very great difference between created and uncreated persons who have life and are life it self because they are one single perfection IV. Three created persons have three different Natures but these three uncreated Persons have the selfe same most single and singular nature Three created persons may have the same specifical nature but they have not the same singular nature created persons in respect of their specificall nature which is universall are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like nature but in respect of their singular nature they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now these uncreated persons are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of their singular Essence Look how many created persons there be of the same species so many singular substances there are of that species For a finite nature cannot be communicated to severall proper persons of the same species without a multiplication of
And I have consulted the most judicious and experienced writers upon that place though I cite but few in the margine because I have not time to peruse them againe True it is that we are not to beleeve every spirit and therefore are permitted to try the spirits whether they be of God or no 1 Joh. 4. 1. But in this tryall the Holy Spirit speaking in the Scriptures is the suprem Judge and the Holy Spirit doth condemn all erroneous and fantasticall spirits who forsake old truths and pretend to follow New Light The holy Spirit doth constantly teach the same truth in the holy Scriptures for he doth not change his mind or contradict himself We saith the Apostle having the same spirit of Faith according as it is written I beleeved and therefore have I spoken we also beleeve and therefore speake 2 Cor. 4. 13. The same spirit doth lead all the faithfull into all truth necessary to salvation not Absolutely and at once but by degrees For we see the Apostles themselves were for a time guilty of grosse errours Mark 10. 37 41. Act. 1. 6. But the faithfull cannot obstinately hold and continue in such odious and damnable errours as do directly overthrow the foundation of Faith And for the time in which they do erre they hearken to their own spirits so farre as they are carnall and do not as they ought search and pray and wait for the direction of the Holy Spirit It is not the Spirit of Faith which speaks in them when they dissent from such as receive the publique Testimony of the Holy Ghost speaking in the holy Scriptures And therefore the Spirit teacheth us to try the spirits and doctrines of men by the Scriptures if they speak not according to this Word it is not because they have new light from the spirit but because they have no light no morning light heavenly light conveyed unto them in that point wherein they dissent or they have not as yet received it the spirit hath not as yet sealed that portion of truth to their consciences or writ it in their hearts For the spirit doth not whisper one thing in privat to my conscience and declare the contrary in his publique Testimony delivered in the Word Behold saith the wisdome of God I will pour out my spirit unto you I will make knowen my words unto you Pro. 1. 23 For this is the Covenant of God that his Word and spirit should go together and the spirit should deliver his publique Testimony Authoritatively as it becomes his supremacy and soveraignty in the holy Scriptures This is my Covenant with them saith the Lord my spirit that is upon thee and my Word c. Isa. 59. 21. And by attendance on the ministry of the Gospel in the Church of Christ we receive the Spirit Gal. 3. 2. By hearing the doctrine of Faith preached in the Gospel they received the Spirit and therefore the ministry of the Gospel is called the ministration of the Spirit 2 Cor. 3. 8. And for these reasons we try the doctrines and Spirits of men by the word of God because the Spirit who is the Author of Scripture doth every where agree with himself and there is a friendly relation between the truth of the party witnessing the truth of the thing witnessed We do readily acknowledge that the world doth look upon this publique testimony of the Spirit in the word as a private testimony and are apt to scoffe at them who receive it as at men led by their own private spirit but the true reason is because this testimony of the Spirit is not manifest to them who have not the Spirit But it is so manifest to them that have had this publique testimony sealed up to their consciences that they will hold fast this testimony though it cost them their lives I saw under the Altar the soules of them that were slaine for the word of God and for the testimony which they held Rev. 6. 9. The testimony which they held is no other then that publick testimony which the Spirit delivers in the Word and had privately sealed up to their Spirits They were slaine for the Word of God and for the testimony which they held according to that Word They were Martyred because they gave testimony of that truth which they had learnt in the Word of God I am willing to dwell longer upon this subject because it is Fundamentum Fundamentorum and therefore we will for our better satisfaction descend from handling the point in Generall unto some very weighty points in particular and shew how the Spirit doth perswade the hearts and consciences of men to receive his testimony in particular controversies which have been raised and disputed by men of great wit and Spirit In the great controversies between us and the Papists they do as divers Hereticks have done before them urge visions miracles traditions successions prudentiall motives and sometimes Councels Fathers and for a fairer pretence the holy Scriptures But when they are beaten off from their pretending to Councels and Fathers by our learned Whitaker Iewel Abbot Vsher Rainolds not to name Chamier and other Worthyes what lamentable shifts do they make when they are pressed to stand to the publicke testimony and judgement of the Holy Ghost delivered in the holy Scriptures We do therefore in compassion to their poor soules intreat them to hearken to the Spirit of Christ and not to the Spirit of Antichrist because the right sense of the Scripture expounded by the Scripture is the sword of Gods Spirit where with all heresies whatsoever are overcome by all those good souldiers who add the shield of Faith to the Sword of the Spirit But when men neglect the Scriptures and idolize humane inventions they spend their strength in vaine and are like the blind men of Sodome who wearied themselves to find the doore The great point of the Popes Infallible Supremacy can never be proved by the Originall Universall and Perpetuall Tradition of the Church of Christ in all Ages no nor by the unanimous consent of all learned men now living in communion with the present Church of Rome The Sorbon Doctors cannot beleeve that the Popes of Rome are not subject to the sins and passions of other men and if the succession of Popes which they brag of were to be tryed by Fame Celebrity Antiquity Consent it is most evident to all that are acquainted with pure antiquity and impartiall History that the Supremacy of the Popes and Papacy would be sufficiently condemned but if the Popes infallible Supremacy come to be tryed by the Holy Ghost speaking in the holy Scriptures the Popes and Papacy will be infallibly condemned by the Supream Judge The learned Papists do not agree concerning the Infallible Propounder of Fundamentall points for 1. Some say that the Popes proposall ex Cathedrâ is sufficient but Gal. 1. 8. 2. Others
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
this time he sees how easie it is to retort his owne Argument and if this retortion may helpe him to answer it I shall be glad that I have retorted it His onely answer ought to be I doe beleeve that these three are three Subsistents in the same single and infinite Godhead Phil. 2. 6. Joh. 10. 30. 1 Joh. 5. 7. Heb 1. 3. Vorstius Valentinus Gentilis the Transylvanians require some more curious answer but I shall be as plaine and as briefe as the weight and depth of this Mystery will permit me to be I remember that Aristotle saith He doth make a truth sufficiently plaine who brings such proofes as the point in question will beare Now it is most evident that supernaturall Mysteries cannot be expounded according to the rules of Art Some returne this answer That if by Tres Res three reall things you meane three persons there are three Real persons in the Godhead they are not made three by a fiction of reason they are declared three by the plaine words of Scripture but they were three before any Scripture was written even from the dayes of eternity But if by Tres Res three reall things you meane three Divine Essences we do deny that three persons are three Divine Essences or three Gods for these three persons are but one God blessed for ever If you aske others they will say that these three are one Being but they are three proper and peculiar manners of being subsisting in the same God-head They have one essentiall subsistence say others but they have three Incommunicable manners of subsisting Some expresse it thus these three are Really distinct but not Essentially Modally but not separably Truly but Relatively Formally and yet but Personally Others that meane the same thing say they are distinguished Secundum esse Personale non secundum esse Quidditativum They then that say the persons are Really distinct should explain themselves warily according to some of these or the like safe expressions namely that by really 1 they doe not meane essentially 2. They do not mean separably 3. That by really they doe meane that the Relations and personall properties whereby the three persons are known to be distinguished are reall relations and reall properties and not fictions of reason The Relations are opposite the properties incommunicable and much might be said of the personall actions to the selfe-same purpose but I must hasten Some do adventure to call this distinction naturall but that is a very dangerous expression it must not passe without some favourable graines of allowance nor can it then passe unlesse it be seasoned with some graines of Salt and be mollified with some faire and Orthodox Interpretation By naturall distinction they meane Relative because say they the relations which are between these uncreated persons are not onely real but naturall also The Relation between God the Father and his owne naturall Son is a naturall relation grounded upon a naturall and personall actâ—on namely the eternall generation of the Son The Greek Fathers speake much of the Familiar and proper Emphasis of this naturall Relation between the Father and the Son By naturall distinction then they do not meane an essentiall distinction as if the three uncreated persons did differ in nature but naturall in that sound and Orthodox sense recited above I had rather leave my Margin to relate the curiosities of others then to perplex a meer English Reader with any Scholastical difficulties I have said enough for the explication of those termes which are most usuall and yet likely to give offence to such as do not understand the importance of them I shall therefore conclude this point with Fulgentius his Commentary which is an excellent Contexture of some pertinent Scriptures for the proofe of the point When you read saith he of Father Son and Spirit understand that there are three persons of one essence omnipotence eternity c. For our Saviour saith I am not alone but I and the Father that sent me Ioh. 8 16. And concerning the spirit he saith And I will pray the Father and he will give you another Comforter even the spirit of Truth Joh. 14. 16 17. Moreover he commanded his Apostles to baptize all Nations in the name of the Father Son and Holy Ghost And the equality of the Persons proves the unity of the Nature Phil. 2. 6. Iohn 5. 18. and from hence he concludes that there are three Persons and not three Natures in the blessed Trinity From what hath been said it is evident that these three uncreated Persons are truly distinguished but they cannot be divided and it is not so safe to expresse the distinction of uncreated Persons by Termes of Art They who say the distinction is Naturall Reall Absolute or Relative do deny that the distinction is Essentiall or that the Persons are separable They who speak most tenderly say it is Modall Formall Personall They who say it is Naturall in respect of Personall Relations and Naturall Actions confesse that it is Supernaturall and Mysterious because the Unity of the Godhead is unquestionable the Trinity of Persons subsisting in that Godhead admirable both put together undeniable and inexplicable and yet most necessarily and highly credible They who say the Persons are Formally distinct do mean that they are truly distinct they do not conceive that the distinction of the uncreated Persons is grounded upon a meer fiction of reason or upon the weaknesse of our apprehension as if we did conceive one Person to be three Persons because he is called by three names as Praxeas Sabellius and some others dreamt Nor do they beleeve that this distinction of these three uncreated Persons is only grounded upon the phrase of Scripture but they do acknowledge that there is a true and proper not an improper and figurative distinction between these uncreated Persons nay they all confesse that this true and proper distinction is an Eternall distinction it was from and it will last to all eternity and therefore is not grounded only upon some offices and externall dispensations which have respect unto the creature CHAP. VIII The Grand Mystery of three Divine and Coessential Subsistents in the single Godhead is not Problematicall but Fundamentall ALL points of Doctrine revealed in Scripture are profitable and precious truths and every man is obliged to receive beleeve and embrace every truth made known to him in and by the holy Scriptures Because all truths contained in Scripture are of equall credit in respect of the Authority of the Revealer but all truths are not of equall necessity weight and importance in respect of the Nature and Matter of the points revealed There is a vast difference between the nature matter weight and importance of these two Propositions 1. Paul left his Cloak Books and Parchments at Troas 2 Tim. 4. 13. 2. Jesus Christ is God and man the only Mediatour between God and man the only and All-sufficient Saviour of
his people from their sins The first of these Propositions cannot be refused because it is grounded upon clear Scripture and he who rejects a point of the least concernment which he knowes to be revealed in Scripture doth not indeed and truth beleeve and embrace any truth at all no not truths which are of the highest concernment upon the right ground and true reason namely because God hath revealed them to us in the holy Scriptures of truth A Fundamentall point is of such high concernment that whosoever is ignorant of it is condemned for his meere Negative Infidelity and whosoever doth refuse to beleeve it is condemned for his Positive Infidelity because he rejects a truth delivered upon the Authority of God and a truth so highly credible that it is necessary to be known and beleeved for his own salvation Our Faith Piety Hope Charity Salvation are all grounded upon these necessary and Fundamentall truths Those truths or points of Doctrine are Fundamentall without the plaine and expresse knowledge whereof we can neither savingly beleeve in Christ nor rightly worship God in Christ to the obtaining of eternall life The Grand Mystery of three Divine and Coessential Subsistents in the single Godhead is a Fundamentall point I desire to make this point very plain 1. For the satisfaction of the weak 2. Information of the ignorant 3. Conviction of the obstinate 4. Edification of the meek and humble It is most cleare and evident that it doth highly concerne Christians to acknowledge 1. A Deity against the Atheists 2. The Unity of this Deity against the Pagans 3. A Trinity in this Unity against Turks Jewes Heretiques both Ancient and Modern We must 1. Know 2. Beleeve 3. Acknowledge 4. Worship 5. Obey 6. Trust to and depend upon three Persons and one God Our blessed Lord in that excellent prayer of his which is most largely recorded Iohn 17. saith That this is life eternall to know the Father the only true God and Jesus Christ whom he hath sent ver 3. This Text hath been opened and vindicated at large in this Book already from the 44. page to the 54. and therefore I shall make quick work now and desire you but to compare this Text with 1 Iohn 5. 20. We are in him that is true even in his Son Jesus Christ. This is the true God and eternall life both texts tell us that it is eternall life for to beleeve that the Father and the Son are the only true God and therefore this is a fundamentall point And the Scripture speakes expresly that these three the Father the Word and the Holy Ghost are one one God for the witnesse or testimony delivered by these three is the witnesse of God 1 Joh. 5. 7. 9. But it is objected by some that the words These three are one 1 Joh. 5. 7. are not to be found in some ancient Copies and therefore it will not be safe to build a point of such weight and consequence upon such a weake foundation To which we answer It is true that these words are not to be found in the Syriack Edition but they who speake most modestly do acknowledge that the Syriack Edition is not Authentick Learned Heinsius is much offended with that Edition as appeares by his Annotations upon 1 Ioh. 5. 7. And if we consult the Scriptures and compare this Text with the following Verses and with some other places of Scripture which are more plaine and then adde the testimony and Interpretations of the ancient and Reverend Doctors of the Church concerning the words in question we shall be able to passe a right judgement upon the point in hand 1. The equality of the Number of witnesses suites very right three witnesses on earth and three in heaven 2 The opposition between the quality of the witnesses witnesses on earth and witnesses in heaven and yet their sweet harmony and agreement in one testimony all six beare witnesse to one and the same truth 3. The diversity of the very nature of those three who beare witnesse on earth and the unity of their divine nature who bear witnesse in heaven is very considerable and it is excellently expressed in the variation of the Phrase These three are one ver 7. and these three agree in one namely in one testimony ver 8. Though their Nature be different yet their Testimony is the same But it is objected that the Complutensian Bible saith of the heavenly witnesses that these three agree in one ver 7. I humbly offer this satisfaction to pious and learned men That we have good reason to beleeve that there is an imprudent addition in the Complutensian Bible rather then an omission of so many ancient and approved Bibles and therefore it is fit that that addition should be expunged out of that one Copy by the concurrent testimony of so many Copies Moreover it is cleer by the joynt testimony of other Copies that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are omitted in the 7 ver and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belong to the eight verse and therefore there is an inexcusable omission and an imprudent transposition in that corrupt edition But then it is farther objected that these words These three are one are wanting in some other Greek copies for answer I proceed in my observations 4. If we look upon the Scripture account in other places we shall find it exactly agreeable to the account in this place 1 Ioh. 5. 7. In the eighth of Iohn our Saviour pleads that two witnesses in Law were sufficient for the proof of any point Joh. 8. 17. and in the tenth verse saith he I am one and my Father that sent me is another they are two witnesses and yet but one God I and my Father are one Joh. 10. 30. One in power and therefore one in nature He speaks not of the spirit because Christ was not yet glorified nor was the Spirit yet manifested by that eminent and glorious mission and effusion which was to follow after the Ascension of our blessed Lord. But he did foretell that the third witnesse was to be sent from the Father by the Son Joh. 15. 26. But when the comforter is come whom I will send unto you from the Father even the spirit of truth which proceedeth from the Father he shall testifie of me I might adde to these testimonies all other places of Scripture wherin all the three witnesses are named together and then produce all the places which have been formerly cited in this booke to prove the coessential Trin-unity of those heavenly witnesses 5. The copulative And in the beginning of the verse 1 Ioh. 5. 8. doth very fitly connect the whole seventh verse with the eighth as they are printed in our ordinary translation 6. Hierome doth assure us that the words in question were expunged by the Arrians because these few words do hold forth an undeniable proofe of the divine and
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
Socinus the Uncle and the Nephew brought from thence They who are acquainted with Ecclesiastical Writers can readily declare what difficulties they wrestled with and what persecutions they did undergo rather then they would consent to any Syncretisme with the Arians when it was obtruded or yeeld to any agreement when it was offered to them upon plausible and tempting conditions They who have read the Acts of the Nicene Syrmiensian and both the Ariminensian Councels Athanasius Hilary Epiphanius Nicetas Socrates Sozomen Theodoret Augustin know this to be as cleare as if it were written with a Sun-beame Was there not an Anathema denounced against Liberius by great Hilary for yielding to such a Syncretisme with the Arians as Acontius did propound for an Accommodation between Christians and Socinians pardon the harshness of that expression I am not in passion or in haste but follow the example of the Orthodoxe Doctors of the Church who did use the name of Christians in opposition to the Arians to shew that they did not acknowledge the Arians for to be Christians because they denied the true Christ who is God-man the only Mediatour and Saviour of his people from their sins Melancthon and Bucer were men of great prudence modesty and moderation as well as piety and learning but they never offered to conclude a peace with any of these new Arians they would not admit any into Christian Communion with them unlesse they would subscribe the Confessions of faith received in the foure first general Councels They who deny the Godhead of our Saviour and the holy Ghost are Antichristian Antispiritual men their Idolatry in worshipping Christ whom they look upon as a meere Creature their impiety in denying worship to the holy Ghost their horrid blasphemies to the dishonour of Christ and Christianity their poysoning of soules disturbing of Christian Societies should be laid to heart by all Christian Magistrates all Ministers and Members of Jesus Christ and therefore this Acontian Syncretisme is abominable Upon these and divers other considerations I was desired to make a report to the Reverend Assembly concerning the danger of translating and Printing of Acontius in English the heads of the report were briefly these The Report made to the Reverend Assembly March 8. 1647-48 By Mr Cheynell We humbly conceive THat Acontius his Enumeration of Points necessary to be known and beleeved for the attainment of Salvation is very defective 1. Because in the Creed which Acontius framed there is no mention made either of the Godhead of Iesus Christ or of the Godhead of the holy Ghost And 2. Although Acontius doth acknowledge Christ to be truly the Son of God yet he doth not in his Creed declare him to be the natural Son of God That these points are necessary to be known and believed for the attainment of salvation is in our judgement clearly expressed in the holy Scriptures 1 Joh. 5. 7 20. compared with Joh. 17. 3. We do therefore conceive that Acontius was justly condemned because he maintains that the points of Doctrine which he mentions are the only points which are necessary to be known and beleeved and did not hold forth or mention the points aforesaid as necessary to salvation And we esteeme him to be the more worthy of censure because he lived in an age when the Photinian Heresie was revived and yet spared the Photinians though he condemned the Sabellians Finally Acontius doth cautelously decline the Orthodox expressions of the Ancient Church in the foure first generall Synods and doth deliver his Creed in such general expressions that as we conceive the Socinians may subscribe it and yet retaine the worst of their blasphemous errours The promises being humbly presented we leave it to the judgement of this Reverend Assembly Whether Acontius his Stratagems was a Book fit to be translated into English and recommended to the Parliament Army and City to direct them how to distinguish truth from errour in this juncture of time Upon these few heads of the Report I discoursed somewhat affectiontely and freely according to the weight and moment of the Point in Question And thereupon the reverend Assembly did unanimously desire the Prolocutor to perswade me to print something about that Argument as soone as the heat of our employment at Oxford was over for the satisfaction of the Kingdom I am very willing to obey the Commands of that Assembly famous for learning and piety even to the admiration of those great Schollers whose hearts were once espoused to another Interest If the debates of that Reverend Assembly upon severall Articles of Faith were printed and published to the world all ingenuous enemies of piety would blush at the remembrance of those bitter censures which have been passed upon men of whom this Age is unworthy But I must hasten for my Book begins to swell beyond its just proportion and I am called away to another service which cannot be performed at any other time Acontius hath invented very pretty diversions instead of Excuses to abate our zeale against the most dangerous errours he saith that Hereticks do not intend to make Christ a lyar the controversie between them and us is not concerning the truth but concerning the meaning of the words of Christ. To which I answer that he who beleeves the words of Christ in the sense of Antichrist and rejects the sense of Christ and his Spirit is not a Christian but is indeed and truth Antichristian The sense of Scripture is the Scripture and therefore if men be permitted in these great and weighty Articles to impose a new sense upon the Church of Christ they do clearely impose a new Creed a new Gospell upon us and deserve that Anathema Gal. 1. 8 9. though they should pretend to Apostolical authority or Angelical purity Although we or an Angel from heaven preach any other Gospel unto you then that which we have preached unto you let him be accursed As we said before so say I now againe if any man preach any other Gospell unto you then that you have received let him be accursed Grotius in the daies of his modesty refused to sollicite in the behalfe of the Socinians and professed that he did not know a man in the grand Assembly in Holland that would not pronounce the Socinians accursed The distinguishing question which was then put was the old question Do you beleeve that Christ is God by nature If you do not you are an Arian and if you be an Arian you are no Christian. Acontius reckons up some things as necessary to beleeve which are expressed in Scripture some other things which are necessarily inferred from what is expressed but he doth not reckon up the Godhead of Christ or the holy Ghost in his Catalogue of things that are plainely expressed or necessarily inferred as is most evident by his whole discourse in his third Book which is now in English Finally the Socinians take away
age do professe Faith in and obedience to the Lord Jesus Christ according to the Rules of Faith and Life delivered in the Word 3. Desire that the above mentioned Officers should be incorporated in one Eldership and joyn in all acts of Government of the Church 4. Hold the same censures of Admonition and Excommunication and do likewise receive such as have been censured into communion again as soon as they give testimony of their repentance to them Godly Independents doe acknowledg that Parochial Churches wherein Ministers and others endeavor to remove all things justly offensive that so all ordinances may be administred in purity are true Churches of Christ. 2. They retaine Communion with these Parochicall Churches by baptizing their Children and receiving the Lords Supper there as occasion serves And if occasionall Communion with us be lawfull constant Communion with us would not be sinfull 3. They receive the members of such parishes as aforesaid unto Communion with themselves in their own Congregations also occasionally 4. They professe that they are ready to give an account to such Parochiall Congregations as to Sister-Churches whensoever they are offended at any irregular administrations in Independent Churches 5. They esteem a sentence of Non-Communion passed by such Parochicall Congregations is Churches against them upon any scandall wherein they are unsatisfied as a means to humble them and as an ordinance of God to reduce them Much more might be added But it is clear from these premises that prudent and godly Independents cannot conceive themselves obliged 1. To set up other Churches with differing rules of Constitution or Worship For Presbyterians and Independents did both agree in the same Confession of Faith and Directory for Worship and resolved to practice most of the same things and those the most substantiall in respect of Government also as doth appeare by those few transactions in the Assembly and Committee for Accommodation which have been Printed 2. Nor can they say that they are enforced to gather new Churches out of true Reformed Churches for a circumstantiall difference cannot be a sufficient ground for leaving of all ordinary Communion with true reforming Churches The prudent and godly Presbyterians have set no bounds to themselves in their Reformation but the Word of God and therefore if the Independents will set forth a compleat Modell of their whole Church-way and Church-order fully freely and clearely and prove it by plaine Texts out of the holy Scriptures we shall thankfully receive whatsoever they shall convincingly impart And I shall be bold to say that there had been a judicious affectionate and practicall Accommodation between us notwithstanding some speculative differences in notionall Ideas if there had been no interposition of Statesmen or Sword-men when the Committee of Accommodation had sadly considered and reviewed all materiall Arguments on this side and on that And if you set aside all reasons of State and saecular considerations I do not see why men who agree in the substance of the Service and Worship of God in the Directory according to the Preface in the Confession of Faith set forth by the Assembly and in the Doctrine contained in the Confessions and Writings of the reformed Churches should not mind the same thing and walk by the same Rule that there might be a Practicall Communion between us in all points wherein there is a Doctrinal Agreement and we might go hand in hand to heaven together with meeknesse of wisdome and sincerity of love Let men of both perswasions beware of such a superstitious tendernesse as doth usually arise from some unconscionable errour and unmortified lust because it is no priviledge but a judgement to be given up to errour or lust and from such ensnaring liberty which is indeed perfect bondage good Lord deliver us No man is obliged to follow the Positive Praescript of an erroneous conscience in any point or case whatsoever Differences of Iudgment did not extinguish the relation of membership amongst the Romans and Corinthians And it is certaine that the Substantials of Church-Government must not be changed in every age acording to the graduall differences of light in severall persons and Congregations We humbly desire that there may be a strict and mutuall obligation condescended to in some expedient by all godly men of both perswasions for mutuall edification and for the preservation of all the Churches in these Dominions in truth godlinesse and peace that we may not passe unchristian censures upon our Christian Brethren Let all private quarrels then fall to the ground and let us mind the common interest of the Lord Iesus and seriously promote it in our respective places in faith and love And let all Statesmen beware 1. That they do not fall into the same spirituall or civill evils which they themselves have condemned in the King and Prelates 2. Beware of ERASTIANISME which doth overthrow all Church-government both Presbyterian and Independent 3. Take heed of CIVILL SCEPTICISME which doth overthrow the Fundamentals of publike Faith and publike rights and plucks up all Civill Government by the roots 4. Beware of Familisticall Polytheisme for the Familists affirme that there are as many Christs as many Gods manifested in the flesh as there are Saints on earth But to us there is but one God and one Lord Iesus Christ it is enough for blind Pagans to talk of many Gods and many Mediatours 5. Beware of Atheisme the great Monster of this Age compounded of Socinianisme Familisme Libertinisme and Antinomianisme The Ephesians complaine of none but robbers of Churches and blasphemers Acts 19. 37. But we have cause to complaine of them and Apostates Idolaters Atheists and what not 6. Beware of a Toleration of intolerable errours Reverend Mr Cotton is afraid that the Antichristian Whore will steale in at the Back-doore of a Toleration The Magistrates of England are engaged by the Oath of God to root out whatsoever is contrary to sound Doctrine and the Power of Godlinesse That man is seduced by a private Spirit as you observe well in your Orthodox Book who lusteth after envy after Sects and Divisions but the holy Spirit is a Catholike Spirit a Spirit of Catholike Faith and Catholike love an unreserved and universall Love to all that beleeve and love the Lord Jesus Christ. Let us then all hold fast the wholesome forme of sound words in faith and love For they who waver against the credit of their own testimony are not as the Civilians say to be heard or regarded because they have lost their credit We are reserved for some service in this declining Age and therefore it doth become us to be Orthodox Saints steady Christians that our Posterity may imitate us and see those glorious daies which some conceive are come already because they have attained a little vainglory in this Age of vanity The Writers of this present time who seeme to contradict one another concerning the light and glory of
these unhappy daies may as easily be reconciled as Sophocles and Euripides were concerning the goodnesse of women Sophocles being asked the reason why he did alwaies represent women in his Tragedies as very good whereas Euripides did ever represent them as very bad answered that be and Euripides did not at all contradict one another for saith he I do ever represent women just as they should be and Euripides just as they are In like manner some Writers represent these times just as they should be and others represent them just as they are But I must needs condemn those who draw a crooked conclusion from the corrupt doctrine and manners of this untoward and crooked generation and infer that there is no Church of God in England because Antichristian and blasphemous Seducers are multiplyed without number and favoured in the Land though all the Magistrates and godly of the Nation are by one confederate Body obliged by solemn Oath to root out Idolatry Blasphemy Heresie Schisme Profanenesse and whatsoever else is contrary to sound doctrine and the power of Godlinesse 1. It is not denyed that there is a fry of Achans in the Land 2. The sins condemned are inexcusable and so are all the Foster-fathers of them 3. We pray that they who have given their power to the Beast may give it to the Lamb. 4. All faithfull Ministers do open heaven to the faithfull and shut it against unbeleevers as our Master enjoynes us Mark 16. 15. Luk. 24. 47. and therefore we are true and faithful to the King of Saints and Commonwealth of Israel 5. There are thousands in England whose hearts bleed at their eyes for the abominations of the Land men that do seriously endeavour to save themselves others from this untoward generation according to Peters direction Act. 2. 40. 6. The house of Jacob was the Church of God and yet there were foule faults Incest and murder found amongst his Sons The Lord perswade and encourage the Fathers of this Nation to be as zealous against the sins of the Nation as Jacob was against the sins of Reuben Simeon and Levi. I must go backwards here as Shem and Japhet did I have not time to mention other things but let all such as have the power and bowels of Fathers take heed that they do not persecute or offend one of those little ones who beleeve in Christ much less undo one of those great ones who have much of Christ and his Spirit reigning in them Beleeve it Sir there are a company I put my self out of the number of Select men in Oxford I know not whether there be all things considered the like in the World againe men able and willing to promote the Common-wealth of true Religion publike Liberty and ingenuous learning for the Common-weale and good of mankind in all Nations for they are acquainted with all necessary Arts Sciences and Languages and dare throw the Gauntlet to the proudest Champions in the Antichristian World Some few of these may perhaps be complained of by some Weathercockes who can rather turn then crow some froward children who bite their mothers breasts or vipers who would eate a way to their own preferment thorow their mothers Bowels It is not for want of pride or ignorance that these afflict your doores and eares with unnecessary complaints which they prove just as Erucius did his against Roscius who when he was asked who told him so he answered No body and when it was demanded how the accusation would be proved answered In truth I know not What is this saith Tully pro Sexto Roscio but to abuse the Laws and Judges to object what you cannot prove nay do not so much as endeavour to prove It may be you will reply as Hazael did Am I a dog that I should be accessary to any grievous or unrighteous Decree You know what Hazael did and you know that Asa was a good man and yet a Persecutor But I hope that as you have been zealous for the Reformation so you will be zealous for the preservation of the Vniversity which is the earnest desire and prayer of Sir Your thankfull Servant Fr. Cheynell To the Reader I must entreat you not to mistake the Printers oversights for my dictates I was seldome here to overlook the Presse and can only glance over the Book now with a running eye I leave it to your candor and judgement to correct ordinary slips but before you set your self to read be pleased to correct these 3. places In page 35. line 22. Not is left out and for in line 23. read both thus Not as the spirit of disobebedience acts in children of wrath for we c. In the Margin page 28. b read thus Actus divini considerati secundumid quod sunt In the Margin pag. 370. For Pultum ocera read cultum opera The God of wisdome blesse our endeavours The grace of Christ the love of the Father and Communion of the holy Spirit is the best portion let us all beg it for our selves our friends and our posterity in these evill daies and the Lord send us a gratious returne of all our Prayers at the Throne of grace that we may all find grace and mercy in this time of need March 26. 1650. CHAP. I. The Godhead is Spiritual Infinite Incomprehensible WE read of the eternal Godhead in the Book of the Creature Rom. 1. 20. and therefore I prize Philosophy because it is subservient to Divinity nay that Philosophy which manifests the Eternal Power and God-head of our great Creator is indeed and Truth nothing else but Natural Divinity This Natural Divinity is called The truth Rom. 1. 18. and it is a Divine Truth because it doth declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all that can be known of God by the light of nature Rom. 1. 19 20. I subscribe to that of Clemens Alexandrinus We ought not to swear allegiance to any sect of Philosophers whether Stoicks Epicures Platonists or Peripatetiques but we must select and embrace whatsoever is true and faithfully delivered concerning God by any Sect and the Truth selected out of all Sects is not vaine Philosophy but Natural Divinity There is something of the Image of God Law of Nature written in our hearts and consciences as is evident by common experience and plain testimonies of the world of God and therefore the Scripture doth not condemn all Philosophy but vain Philosophy Colos. 2. These natural notions of the eternal Godhead should excite us to enquire farther after God as the Apostle shewes in Acts 17. ver 27. because though our natural notions concerning God are true yet they are such imperfect and obscure notions or rather hints that we are by reason of the corruption of our nature very apt to abuse them and therefore we must regulate them by the Word of God The Godhead is Spiritual and therefore invisible the Professors of Wisdome became fools when upon a clear sight of some invisible
rabble will not wonder that the Socinians call the Doctrine of 3. Persons and one God into question when the Papists who were baptized in the name of the Trinity professe that they beleeve the equality of three distinct Subsistences in the same divine Essence do yet notwithstanding in their writings grant as much as the Socinians need prove namely that the Doctrine of the distinction and equality of Persons in the same Divine Essence cannot be proved but by unwritten Traditions by the testimony of the Church of Rome c. and yet diverse Papists undertake to defend the doctrine of the Trinity against the Socinians though they know that the Socinians do not at all value traditions or the testimony of the Church of Rome and therefore though divers Papists write against the Socinians yet they do promote Socinianisme by their vaine doctrine of unwritten traditions Stapleton is not ashamed to deny that it can be proved out of Scripture that the Holy Ghost is God or that he is to be worshipped But Salmeron deserves commendation in this point The Scriptures saith he are therefore said to be written by divine inspiration because they instruct us in divine mysteries concerning the Vnity of God and Trinity of Persons Photius in his Bibliotheca shews that Ephraeni did not dispute of the consubstantiall Trinity out of the Testimonies of Fathers but out of the Holy Scriptures Iustin Martyr Athanasius Basil Irenaeus Cyrill Cyprian Tertullian Epiphanius Theodoret and many other of the Fathers did assert the doctrine of the Trinity and some of them did confute the Valentinians Eunomians Sabellians Photinians Arrians Macedonians Samosatenians c. out of the Holy Scriptures The Nicene Synod did urge Scripture for the maintenance of the truth which they declared in the Confession of their Faith and the Synod which met at Constantinople did the like as is most evident to such as have perused those learned and ancient Records Athanasius confounded the Arians by cleare Testimonies of Scripture and in his Book of the Decrees of the Nicene Synod he saith that the true disciples of Christ do clearly understand the doctrine of the Holy Trinity preached by divine Scripture I shall not trouble or amuse the Reader by quotations out of Cyrill Ambrose Hilary Augustine Nyssen Nazianzen or any of those Worthies but now mentioned whose labours have been ever famous in the Church of God yet I must not omit one pregnant proofe out of Augustine who appealed from the Nicene and Ariminensian Synods and challenged Maximinus to dispute with him about the great point of consubstantiality out of the Scriptures Bellarmine himself is forced to confesse that Augustine had good reason to do so because that point is cleare by Scripture but then we must likewise consider what Augustine saith upon this Argument that the thing or sense of any word may be in Scripture though the word it self be not to be found there though the words Trinity Trin-unity Consubstantial are not found in Scripture yet that which is signified by those words may be clearly proved by the holy Scriptures These three are one I and my Father are one Behold a Trinity Trin-unity Consubstantiality and all quickly proved That Rule is of great concernment and very pertinent to the point in hand which Augustine delivers in his third Book and third Chapter against Maximinus the Arian Out of those things which we read in Scripture we may collect some things which we do not read and so both understand and beleeve the thing which is delivered in other words in Scripture then those which we are now forced to use that we may confirme the Orthodox Christians and refute the gain-sayers But I am weary of this task and therefore call upon my Reader to joyne with me in searching the Scriptures that we may find out the truth for reason cannot demonstrate or comprehend these mysteries of faith and the Rule is Rationum fulcro dissoluto humana concidit authoritas CHAP. IV. This single and Eternall Godhead doth subsist in Father Son and holy Ghost without any multiplication of the Godhead WHen Gregory Nyssen undertook to confute the artificiall blasphemy of Eunomius he desired that the true God the Son of the true God and the Holy Spirit would direct him into all truth I have likewise implored the Divine assistance of the Father Son and Holy Ghost that I may open this Mystery of the single Godhead in three distinct Subsistences with faith and prudence perspicuity and reverence I consider that the Godhead is Spiritual and therefore I desire to avoid all carnal expressions in a Treatise of this nature There is a twofold knowledge of God Absolute and Relative the Absolute knowledge of the Eternal Power and Godhead is in part discovered by the works of God as hath been shewen in the first chapter but the Relative knowledge of God I speak of inward relations between the three Subsistences is not nay cannot be attained unto by the light of nature no example can illustrate no reason Angelical or humane comprehend the hidden excellency of this glorious Mystery but it is discovered to us by a Divine Revelation in the written word and therefore our faith must receive and our piety admire what our reason cannot comprehend It is fit therefore that this Grand Mystery of the Divine Trinunity should be soberly explained that it may be stedfastly beleeved and reverently applyed in all Evangelical administrations We read of the Godhead the Nature and Subsistence of God in the holy Scriptures 1. The Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17. 29 I am not at leasure to play the Critique upon the words it is enough for my purpose simply to declare the truth in the most plaine and simple manner 2. The Nature of God is held forth to us in the holy Scriptures which forbid us to give Divine honour to any of those things which are not Gods by Nature Gal. 4. 8 For the Apostle in that place reproves their Idolatry and tels them that when they knew not God that is the only true God who is God by Nature because truly God they did service to them which by Nature are no Gods from whence it is easie to conclude that the only true God whom we ought to serve is God by nature and we read of the Divine Nature 2 Pet. 1. 4. of which all that are regenerate are said to be partakers because they bear his Image for else it is evident that there is an infinite distance between God grace which is not only finite but imperfect also and if it were perfected is but an accident Nay there is an infinite distance between the Nature of God and nature of man in respect of Excellency even then when the two natures are most intimately united as they are by an Hypostatical union in the person of the Lord Jesus 3.
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
we adde a fit Epithet and say the Father is a divine Person or an uncreated Person and say the same of the Son and Holy Ghost The word Person signifies the most excellent kind of Subsistent an understanding Subsistent as is acknowledged by all the Masters of Language sacred and prophane as hath been proved and that place 2 Cor. 1. 11. is very cleare of all the derivations of Persona that pleases me best Persona quasi per se una because it doth expresse the unity and excellency of a personall subsistence Per se notes the excellency because subsistere per se notes the most excellent kind of subsistence Nay the word Person doth expresse more excellency then the word subsistence alone doth import for it is proper to say that a Beast doth subsist but it is absurd to say that a Beast is a Person because a Person is an understanding subsistent But neither of these words doth expresse the excellency of that subsistence which the Father Son and Holy Ghost have in the Godhead And therefore we do not only say that these three are Persons or Subsistencâ—s but we say they are uncreated Persons Divine Subsistences Persons subsisting in the Divine Nature Persons of the Godhead that so we may take in all the excellency which these words Subsistence and Person do afford and then by other Epithets superadd that excellency which is proper to Father Son and Holy Ghost and leave out all that imperfection which is in created persons and subsistences The word Subsistence is in the Scripture Heb. 1. 3. The word Person is in Scripture applyed to men 2 Cor. 1. 11. who have a more excellent subsistence then beasts An understanding subsistence and therefore both Greek and Latine Fathers did at last agree to use the word Person because it signifies an understanding subsistent And if you adde divine or uncreated Person then there is no danger of any mistake unlesse men will be so vain as to say the word Person doth sometimes signifie a visible shape an outward form or appearance the countenance or gesture of a man or else some office relation or quality and say that we do make three shapes countenances c. in the Godhead as Sabellius Servetus and such bold Atheists as have sucked in their poyson are wont to say We do therefore vindicate the Church of God from these insolent and groundlesse aspersions and freely declare what we mean by Person namely an understanding Subsistent Every of the Three Divine Persons hath an office and hath a relation but no Divine person is an Office or a mere Relation but the Godhead doth contain all relative as well as absolute perfection within it self as hath been said God as represented to us in Scripture doth as it were take upon him the person of a displeased Father and sometimes of a well-pleased Father but we do not say there are three such Persons in the Godhead for one Divine Person may sustain the person of a well-pleased Father at one time and the person of a displeased Father at another And if any man will be so ridiculous us to conclude from thence that then one person may be two persons I hope he will see his own vanity and be sensible of the equivocation by considering what hath been said already in this very Chapter When we say God doth take upon him the Person of a well-pleased Father we speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men just as when we speak of the eyes and hands of God but we must be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after such a manner as becomes the infinite dignity and pure majesty of God If men do not wilfully mistake they may then know what we mean by Person when we say there are three uncreated Persons in the Godhead The word Person is in Scripture and if it were not yet as long as the thing signified by it is there we have no reason to account that word or any other such like an Exotick word because we find it very proper and pertinent to the point in hand in the sense which we have so often declared that there might be no mistake but a full agreement in such an high and weighty point It is out of question that we may expound the Scripture by words and phrases which are not in those very letters and syllables to be found in Scripture as long as we do not affect a needlesse curiosity in inventing new and obscure phrases a rigid superstition in defending them for that would not conduce to edification but beget or foment an endlesse contention Our expressions must be sober and plain grave and usefull such as may hold forth the godly and prudent simplicity of the Scripture That is al that needs be said for the use of such words and phrases as are fit and necessary to be used in this and divers other obscure points There are some that mistake the Attributes of God for Persons and they make more then three persons and therefore I shall not go about to reckon up the innumerable absurdities which follow upon that one mistake Vno absurdo dato mille sequuntur I read indeed that Sabellius conceived the Father Son and Holy Ghost to be different Attributes of God But the Orthodoxe Christians desired him to remember that there were more then three Divine â—ttributes and pressed him to acknowledge that A Trinity of persons do subsist in the unity of the nature of God and then they would close with him and give the right hand of fellowship unto him The fraud and subtilty of Arius Sabellius and the rest of the old Heretiques gave the reverend Doctors of the Chuâ—ch cause to use the words Trinity Coessential Consubstantial and the like that they might more clearly and fully manifest this profound and glorious mysterie And they who did wrangle about these Words did indeed deny the Mystery and thing it self and therefore did but manifest their pride fraud obstinacy for the maintenance of their damnable Heresie when they quarrelled with those eminent Writers for making use of unwritten words phrases upon so just and necessary occasion that the written truth might be more clearly explained and fully defended It is not in the judgement of any man any fault at all to make truth plain unlesse in the deluded judgement of such who are enemies to truth Now we have removed the rubbish we begin to build A Divine Person is a Spiritual and Infinit Subsistent related indeed to those other uncreated Persons which subsist in the same Divine Nature with it but distinguished from those Coessâ—ntial persons by its peculiar manner of subsistence order of subsisting singular relation and incommunicable propertie In these few line there is matter enough to fill many sheets and I am to treat of the distinction of persons at large in the next
which are two of the Affections of Ens are distinguished by their severall and peculiar relations Truth hath relation to the understanding and Goodnesse to the will The Father Son and Holy Ghost are known to be distinguished by their severall and peculiar relations and if it be not unreasonable to say that there is in Entity three affections and two relations in ente simplicissimo without any Composition in or Multiplication of the Entity why should it seem unreasonable or at least why should it seem incredible that there are three subsistences and severall relations in the Godhead without any composition in or multiplication of the Godhead 9. One affection nay all the affections in abstracto do but inadaequately represent Ens unlesse you take notice of the Entity it self as well as the three Affections One single Subsistence nay all three Subsistences in abstracto do but inadaequately represent God unlesse you take notice of the Godhead in which they subsist and therefore this praecisive abstraction of the Subsistences from the Divine nature is but an inadaequate conceit of God as hath been demonstrated above in this very Chapter for we must not dream of a Trinity of Modes but assert and believe the glorious and Coessential Trinunity The Father is truly God that God who is the only true God but the Father alone doth not adaequately represent God to us as he is described in the Holy Scriptures It is true that the Divine Essence is by the Subsistence of the Father adaequately the Father but as God is represented by that Divine subsistence only he is not Deus Trinunus he is not Father Son and Holy Ghost the Father alone is not all those three Witnesses who are one God And therefore the acute Socinians with their precise abstractions do but suggest an inadaequate conceit of God that only true God whom we worship doth not subsist only in the Person of the Father We worship God subsisting with all Absolute and Relative Perfection in Father Son and Holy Ghost for these three are that one God who is the only true God blessed for ever This is the adaequate representation of God in the Scriptures of truth And we are resolved to regulate all our Metaphysical notions by the holy Scriptures that we may make the highest of Sciences to acknowledge the supremacie of that Divine science which is nowhere to be learnt but in the Word of God for the purest reason must be elevated by the Word and Spirit of God for the discovery of this mysterie 10. These affections of Ens represent the manner of that Being which Ens hath as it is transcendently confidered and the three Divine Subsistences do represent that manner of Being which God hath as he is most transcendently considered namely as subsisting after the most glorious manner with all Absolute and Relative Perfection It is the manner of a transcendent Entity to be one and true and good and it is the manner of Gods being to be one God in three Subsistences These three are one single God there is no Composition or Multiplication imaginable in this single and infinite being I was bold to adventure upon this enquiry because so many reverend learned Orthodox and pious Doctours of the Church have declared that the Divine Essence differs from the Divine subsistences as the manner of the thing doth from the thing it self and the Persons differ from one another tanquam modi a modis I conceived that there was something more in the expression then was commonly known Moreover I considered that if there might be so great simplicity or singlenesse in a Created and finite Entity notwithstanding there are three affections and two relations which do affect that Entity it seemed to me somewhat easie to beleeve that there are three subsistences in one infinite Godhead without any composition in or multiplication of the single Godhead Finally I perceive that some youthfull towring wits are drawn away from the simplicity of the Gospel by some froathy speculations presented to them as most sublime curiosities and Metaphysicall notions and therefore I humbly submit what hath been said to the judgement of the learned and conclude this discourse with the same prayer wherewith Augustine shuts up his books of the Trinity Domine Deus unus Deus Trinitas quaecunque dixi in hoc libro de tuo agnoscant et tui si quid de meo et tu ignosce tui O Lord who art one God O God who art a whole Trinity of Persons in the Godhead what ever I have said in this discourse of thine let all that are thine acknowledge what ever I have said of mine own Lord let it be pardoned by thee and thine II. Concerning the Attributes of God we may observe that they are al perfect glorious infinite because they do signifie and declare the infinite Perfection Happinesse Majesty and glory of God and to speak higher yet these glorious Attributes though they be very many are nothing else but the single undivided indivisible Essence of God we may be instructed but are even confounded with the glory of this mystery There are three reasons why we do not readily apprehend this truth 1. The defect of words to expresse it especially in English but indeed the most rich and copious languages are onely happy in the confession of their penury when we come to treat of this argument because the mystery of the Godhead doth transcend all our eloquence and teaches us to admire and adore with silence what we cannot expresse without a manifest demonstration of our ignorance 2. The imperfect manner of signifying is easie to be observed in our most significant words and therefore we must confesse that the Excellency of God doth transcend the significancy of the most significant words in the most rich and copious tongues 3 The imperfection of our own understanding and of our manner of apprehending and judging of things whiles we are in the body If any man desire to know a reason why he cannot readily apprehend these divine Mysteries let him consider the perfection of the mystery and the imperfection of his own reason he hath a sufficient reason a reason from whence he may draw a most invincible argument against idolizing of his own reason so far as to make his reason judge of the mysteries of faith Let us then prudently consider that we are not able to apprehend the infinite and impartible Essence of God but as it were by parts by many incomplete and inadaequate conceits and apprehensions The most profound and serious schoolmen have fairely expressed this truth there are not say they many Attribut all Perfections nay there is but one Perfection in God for all the Essentiall Attributes of God are nothing else but that single and undivided Essence which is singularly and altogether the same Essence in all three subsistences Nay to speak properly the Divâ—ne
of God can be communicated to a Creature any more then the Divine Essence it self Isa. 42. 8. Matth. 19. 17. 1. Tim. 1. 17. For all the Attributes of God are his Name his Perfection his Glorie his Essence his Godhead and if any of the Attributes were communicated the Essence of God must be multiplied divided or distracted from it self The communicable Attributes are infinite and there cannot be more infinites then one and therefore they must all signifie one single and infinite Perfection For if any of the Attributal Perfections were finite then the Perfection of God would be made up of many finite Perfections and God would not be infinitely perfect in himself of himself and by himself but by some finite Perfections superadded to his Essence which is utterly repugnant to the single and infinite Perfection of God Yet true it is that some Attributes of God are said to be communicable by Analogical Accommodation not in respect of the properties themselves which are all infinite but in respect of the Effects of those properties there is something in the Creature by the bountie of our Creatour and Grace of our Redeemer which doth after a weak manner resemble the Perfection of God and therefore we are said to be partakers of the Divine Nature 2. Pet. 1. 4. when we bear the image of God in righteousnesse and holinesse of truth For we are still to remember that God is to be known per viam eminentiae when we make an Eminent Distinction between one Divine Attribute and another or ascribe any of the Perfections which are found in the Creatures by way of Attributal Perfection unto God For God is not great in quantity or good by a qualitie but by his own infinite Essence We must remove all imperfection from God that we may know him per viam negationis and therefore we say mercie and goodness are not accidents in God his understanding and his will are not faculties his anger and hatred are not passions his many Attributes are but one single Perfection the Perfections which are in the Creature are imperfect but the Perfection of God is infinite Finally we must consider God as the cause of all Perfection in the Creature that we may know him per Viam Causalitatis These grounds being laid let us consider what great difference there doth to ouâ— weak understanding appear to be between the Divine Attributes whether they be compared with the Divine Nature or with one another and yet that indeed and truth there is no real difference between the Attributes and the Divine Nature or between the Divine Attributes themselves and we shall more easily conceive what great difference there is between the Father Son and holy Ghost without any Essential difference between them The holy Scriptures speaking to our weak capacitie describe God and his Attributes after such a distinct manner to us that we cannot but conceive that there is some ground even in the word of God for this virtual and eminent Distinction between the Attributes as will-be most evident to any that observe the usual phrase and language of the Scriptures in these and the like places Exod. 34. 6. 7. 1. Tim. 1. 17. Psal. 103. 8. 9. 10. 1. Tim. 6. 15. 16. But it is as clear that God doth herein gratiously condescend to our weakness because we know that the Divine Nature is â—â—ngle and infinite and therefore doth conâ—ain in it all Actual Perfection eminently â—nd all possible Perfection both singly and â—ctually because all true and pure Perfection is most Formally included in the Naâ—ure and Essence of God and therefore this eminent Distinction grounded on the Phrase of Scripture and upon visible Obâ—ects and Effects gives us no ground at all â—o conceive that the Divine Nature is not one single infinite perfection because the Scripture speaks distinctly of God and of his several Attributes only to teach us to apprehend the impartible perfection of God by degrees rather then parts because we cannot apprehend it altogether Our conceits of God are inadaequate and collected by way of Analogy from the perfection of the creatures but we must consider that what the creatures do performe by many and distinct qualities and acts God doth performe by his owne Essence which is one most single and most pure act And therefore we conclude that this distinction is not really grounded upon God himself upon his Nature or Essence but upon the Effects of God The objective conceits or things conceived are not really or actually different in themselves but virtually and â—minently in the several Effects Egresses Terminations of Gods eminent vertue and single power which is every way boundlesse and infinite and therefore never works according to its full and adaequate vertue The Scotists do indeed seeme to say more because they say that this distinction of the Attributes is Formall and ex natura Rei but then they come off againe in their explication of these termes and say that their meaning is that they are distinguished Formally not Actually but Virtually and Eminently and therefore we meane the same thing For the divine Essence is not only a single Unity but the first Unity which is uncapable of any difference or number whatsoever only we cannot by a single act comprehend Gods single perfection because our understanding is finite and his perfection is infinite But it will be said that the Attributes of God have to our apprehension not only different but contrary effects the Justice of God doth punish and the mercy of God doth spare The answer is easie the Effects are to our apprehension contrary nay they are contrary in themselves but the Attributes are not contrary for the Attributes do both belong to the same God nay they are the same God and these Attributes do not overthrow but preserve one another Now we readily grant that the Effects are really different nay contrary but we deny that the Attributes of Justice and Mercy are really different or contrary in themselves Finally we grant that according to our manner of apprehension it is very improper to say that the Attribute of Gods mercy is the Attribute of his Punitive Iustice because the termes are here taken in sensu formali as we use to speak and therefore that manner of predication is improper yet if you take the termes in sensu identico the thing is true because Mercy and Justice are the same thing the same Essence We may say that the same God the same Essence which is mercy it selfe doth punish but it is very improper and absurd to say that God doth forgive by his punitive Iustice because God who speaks distinctly of his own Attributes in his word that he might help our weak understanding will not give us leave to speak so confusedly of his glorious Attributes as to puzzle the understanding of our weak brethren What I have said concerning the
as referred to the divine Essence which is common to all three Persons we say it is the same power But when we look upon power in a singular notion as it is communicated after a singular manner to this or that person we say this person is equall to that in power the Father equall to the Son the Spirit equall to both to note the distinction of the Persons and not the distinction of the Power because the self-same Almighty Power is communicated to the severall persons in a severall way Power is in the Father of and from himself that is not from any other Person the same power is communicated to the Son but it is communicated to him by eternal generation and to the Spirit by eternal procession the â—ame power then is communicated to different coequall persons in a different way as we shall more fully declare before we conclude this seventh chapter 3. The Uncreated Persons are sufficiently distinguished by their number The nature of God is the first Entity the first Unity and therefore it is uncapable of number because it is most singularly single and actually infinite It is not proper if we speak strictly to say that God is one in Number we should rather say that God is one and an only one Deus non est unus Numero sed unicus But the Persons of the Godhead are three in number the Scripture speaks expressely of three These three 1 Iohn 5. 7. If any man in Athanasius his time asked how many persons subsist in the Godhead they were wont to send him to Iordan Go say they to Iordan and there you may hear and see the blessed Trinity or if you will beleeve the holy Scriptures read the third chapter of Matthew the 16 and 17. verses for there 1. The Father speaks in a voice from Heaven and owns his only begotten Son saying This is my beloved Son c. 2. The Son went down into the water and was baptized 3. The Holy Ghost did visibly descend upon Jesus Christ. In the fourteenth of Iohn we have a plain Demonstration of this truth I saith the Son will pray the Father and he shall give you another Comforter Iohn 14. 16 17. May we not safely conclude from hence that the Spirit is a distinct Person Another Person from the Father and the Son for the Text is cleare the Son will pray and the Father will give Another Comforter we know the Holy Ghost is not Another God he is the same God with the Father and the Son and therefore we must confesse that it is meant of Another Person he shall give you Another Comforter even the Spirit of truth verse 16 17. And againe in the 26. verse of the same Chapter But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth What can there be more expresse or cleare The Scripture teaches us to reckon right and we see the divine Persons are reckoned three in Number One Person is not another there are diverse Persons there are three Persons the number numbred the Persons numbred are named by their distinct and proper names the number numbring is expressely set down in sacred Records We are not more exact in any accounts then we are in reckoning of witnesses whose testimony is produced in a businesse of great consequence and high concernment Now in the great question about the Messiah witnesses are produced to assure us that Iesus Christ the Son of the Virgin and the only begotten Son of God is the true Messiah the only all-sufficient Saviour of his people from their sins And there are three Witnesses named and produced for the proof of this weighty point Now one Person that hath three names or two Persons and an Attribute of one or both Persons cannot passe for three Witnesses in any fair and reasonable account we are sure God reckons right and he reckons Father Son and Holy Ghost for three Witnesses and he doth not reckon these three and the Godhead for foure as they do who dream of a Quaternity because these three are one and the same God blessed for ever Let us then be exact in observing since the Holy Ghost is so exact in making of the account In the eighth of Iohn the Pharisees object that our Saviour did bear record of himself and did conclude from thence that therefore his record was not true Iohn 8. 13. Our Saviour answers in the next verse Though I beare record of my self yet my record is true for I am not alone but I and the Father that sent me And it is written in your Law that the testimony of two men is true I am one that beare witnesse of my self and the Father that sent me beareth witnesse of me It is most clear and evident by this discourse that our blessed Lord did make a fair legall just account for he cites the Law concerning the validity of a testimony given in by two witnesses and then he reckons his Father for one witnesse and himself for another I am one saith he and my Father is Another I and my Father make two sufficient Witnesses in a just and legall account There is Another saith he that beareth witnesse of me and I know that the witnesse which he witnesseth of me is true Iohn 5 32. There is Another saith he he doth not meane another God for when he speaks of his power and Godhead he saith I and my Father are one Iohn 10. 30. Christ and his Father are one God but Christ and his Father are two distinct Persons for they are reckoned as two distinct witnesses and one Person must not be reckoned for two witnesses There is Another that bears witnesse Iohn 5. 32. and the Father himself v. 37. bears witnesse of me Well then Christ is one witness the Father is another and the Holy Ghost is a third witness 1 Iohn 5. 7. we see the Holy Ghost speaks as plainly in this point as we do when we teach a child to tell one two and three For there are three that bear record in Heaven the Father the Word and the Holy Ghost and these three are one If we peruse the Scriptures diligently as we ought we shall finde that these Witnesses are three Persons who are one and the same blessed God They are one in nature though three in subsistence to shew that these three Persons are not to be reckoned as three men are who have three distinct singular natures really divided and separated for these three glorious Persons subsist in one another and have one and the same single undivided and indivisible nature and they are three Witnesses three Persons truly distinct Iohn 1. 14 18. cap 5 3â— cap. 14 16. IV. The divine Persons are distinguished by their inward and personall actions The Father did from all Eternity communicate the living Essence of God to the Son in a
is the Author of Faith he gives us supernaturall light and spirituall eyes 1 Cor. 2. 8 9 10. Ephes. 1. 17 18. He that beleeveth on the Son of God hath the witnes in himselfe The Spirit is called the witnesse 1 Ioh. 5. 6. 10. And the Apostle assures us that none can say with faith and full perswasion of heart that Iesus is the Lord till he hath been taught to say so by the Holy Ghost 1 Cor 12. 3. They who are sensuall and have not the Spirit Iude ver 19. do slight the testimony of the Spirit because the world cannot receive the Spirit or the things of the Spirit It is a naturall mans pride and folly to account those things below him which are above him for he doth account spirituall wisedome foolishnesse wheras indeed it is too excellent for him to understand because he is a meer naturall sensual man but these spirituall things are spiritually discerned he doth not receive them he cannot know them 1 Cor. 2. 14. This is the true reason why men do not beleeve in the Spirit and adore the Spirit because he is the Spirit of Truth whom the world cannot receive because it seeth him not neither knoweth him Ioh. 14. ver 17. But saith Christ to his Disciples ye know him for he dwelleth with you and shall be in you Ioh. 14. in the selfe-same ver and Act. 5. 32. 5. The Spirit is the Supream Judge of truth even of controverted truths in matters of Religion we need not speake of a Private judgement of Discretion such as spirituall men may passe by the help of the Spirit and word of truth nor of that Publick and ministeriall judgement which may be passed in greater or lesser Synods where Pastors and Elders are assembled by the Ordinance of Christ and therefore may pray in faith for the direction and assistance of the Holy Ghost in all their Ministeriall determinations But I speak of the supremacy and Soveraignty of Iudgement which belongs to the Holy Ghost True it is that Christ is King and head of the Church and therefore he is our master Doctor Lawgiver Mat. 23. 10. Iam. 4. 12. But the Father hath sent the Spirit in the name of Christ to teach us the meaning of the Word of Christ and to lead us into all truth and holinesse by the holy Scriptures of truth The Spirit did indite the whole Scripture and it is agreeable to the light of nature that he who made the Law should expound it This Holy Spirit is a publick Spirit he governes the whole body of Christ the whole Church and speaks in the whole body of the Scriptures every part thereof and if we do compare one place of Scripture with another we shall by comparing of Spirituall things with Spirituall come to understand the saving wisdome which the Holy Ghost teacheth which things we speak saith the Apostle not in the words which mans wisedome teacheth but which the Holy Ghost teacheth comparing spirituall things with Spirituall 1 Cor. 2. 13. The Holy Ghost speaking to us in plain places doth discover to us all that is necessary to be knowne and beleeved for our eternall salvation and doth thereby give us so much light as that we may sufficiently understand hard places if we pray as we should compare and search the Scriptures as we ought in the Spirit of Faith and modesty Iam. 1. 5. Ioh. 5. 39. Mat. 7. 7. 1 Ioh. 5. 14. Rom. 2. 2. 3. and practise what we know before Ioh. 7. 17. Phil. 3. 15 16. for we shall at least learne so much wisedom as not to expound hard places of Scripture in any sense that is contrary to the mind of the Spirit cleerly delivered in plaine places of Scripture If we expound hard places according to the Analogy of Faith cleerly delivered in other places though we should mistake in the application yet the Spirit doth so far interpose as to keep us from falling into heresie And if we meet with no plaine places to expound an hard place by there is then no danger of heresie because all things necessary to salvation are set downe cleerly in the plaine places of Scripture This conference of Scriptures is an excellent means to bring us acquainted with all Book-cases the determinations which the Spirit hath made in Scripture and left there upon Record in those sacred Rolls which are the treasury of the Church for the direction of the Saints And whether we make use of this ordinance in our private reading or in the publique ministry the spirit doth deliver his judgement authoritatively and infallibly in the holy Scriptures and we may come to be acquainted with the mind and judgment of the Spirit by both Ordinances Thine eyes shall see thy teachers And thine eares shall heare a word behind thee saying This is the way this and not that behold a cleere direction walk ye in it continue and go forward in it do not forsake it when we are wavering and even turning out of our way on one hand or the other when ye turn to the right hand and when ye turn to the left then even then doth the Spirit resolve us and put us out of doubt when we are disputing and even yielding up the truth in a controversie we have a cleer certain and infallible direction from the holy Spirit Isa 30 20 21. The Holy Ghost doth exhort the Jewes to compare the dimmer light of the Prophers with the cleerer light of the Apostles that so the Sun of righteousnesse may shine in its strength with its healing beams into their hearts and then tels them that no Prophecy of the Scripture is of private interpretation because Prophets spake as the Apostles also did not as the will of man did move or the fancy of man direct but according to the mind and will of the Holy Ghost And therefore since all the Scriptures were endited all are to be expounded by the Holy Ghost speaking in the Scriptures thus compared for the Holy Ghost did move all the Holy men Apostles as wel as Prophets to write and teach them what they should write And though we have no extraordinary revelations now by a voice from the excellent glory for our direction yet we have that which is better the writings of the Prophets and Apostles to compare together the Prophesies be darke yet they are sure more sure then those voices which may be more easily counterfeited though the Prophesies be dark yet the Spirit who did endite them will if you compare them with the writings of the Apostles give light to both and deliver his judgement as cleerly in all necessary points as if it were written with a Sun-beame this I take to be the scope of the Holy Ghost in that excellent discourse 2 Pet. 1. from the sixteenth verse to the end of the chapter
say a Councell without the Pope 3. Others the Pope and Councell both together it seems the Pope is not sent as Peter to strengthen his brethren but his brethren must be sent for to strengthen him 4. Some say both together is not sufficient either in point of manners or matter of Faith unlesse the acceptation of the Church Vniversall be superadded 5. We are not able to reckon up the number of those who deny the infallibility of the present Church and Pope of Rome 6. They cannot give us in a perfect Inventory of all written verities unwritten Traditions and Church-definitions which the whole succession of Popes have upon the credit of their infallibility determined to be necessary for all Christians to know and beleeve I need say nothing of the Papall Reservations Provisions Mandates and all postnate Dictates and Decrees which Bishops Metropolitans are by their* Oath made to the Pope at their confirmation obliged to observe Nor will I trouble my Reader with the distinction of Supremacy of knowledge in resolving Church questions because that they say belongs to the Fathers who excelled the Popes in expounding of Scriptures and Supremacy of Power to decide Church causes For this latter Supremacy is that which Popes and Cardinals and all must live by in the Court of Rome and the former Supremacy is purposely claimed for the support of this But it was a long time before the Popes presumed to challenge the power of deciding all the greater causes of the Church thorowout the world For the Bishops of Rome were at the first but Bishops within their own City then Metropolitans within their own Province afterwards Arch-Bishops or Patriarks over Metropolitans within their Princely Diocesse and last of all their pride and policy being crowned with successe did swell them up to be Popes and Lords over all the Christian or rather Antichristian world The Ecclesiasticall and Temporall Supremacy or Soveraignty of Popes is condemned by Reason and History by Fathers and Councels as others have proved at large let us not therefore be put off with that ridiculous piece of Sophistry which is so common The Pope is infallible and supream Head of the Church and Lord of the World because the Scriptures meane so and the Scriptures meane so because the Pope saith so who doth not see that the Scriptures are only put in for a meer stale and therefore the Argument had been as strong if they had proved the Popes Infallible Authority and Princely Supremacy by an ipse dixit at first The Pope saith he is Infallible ergo he is so I am not at leasure to heare what the Pope who hath endeavoured to dethrone Christ and depose the Holy Ghost saith in his owne behalfe at Rome for if he once bring this great question to be resolved in his owne Consistory he will soon bring all causes to be decided there also where he himselfe is Plaintiffe Witnesse and Iudge only in prudence and modesty he hath entertained a company of Cardinals who are to divide the spoiles with him for his Grand Inquest The Popes Supremacy is unwritten and therefore he is a fit Judge to decide all controversies amongst the Traditionaries whose faith is not written in either Testament But since the Pope doth strive with the Holy Ghost for the Chair and Christ for the Throne let us heare what Christ and the Holy Ghost do both speake in the Holy Scriptures of Truth and we shall quickly decide this grand controversie and many more Christ is the only Pastour of his Church he is to continue so and have no successor We find in holy Scripture that Christ is the only Head and Saviour of his whole Church Ephes. 1. 22. Colos. 2. 19. he doth and will continue with his Church alway even unto the end of the world to give life sense and motion to it and to rule and governe the whole and every member of it by the effectuall councell and working of his Holy Spirit The Apostles were but Ministeriall Heads or Principall Members who had a preheminence over the inferiour members for perfecting of the Saints by the worke of the Ministry 1 Cor. 12. 21. 28. First Apostles this eminent ministry or Headship did belong to all the Apostles and not to Peter only the power of remitting and retaining sins was given to the other Apostles aswel as Peter Io. 20. 21 22. 23. We deny not Peter to be the first Apostle in time as Andrew was the first Disciple and therefore Peter is first reckoned Mat 10. 2. Nay we will not deny him to be most eminent in grace and for both reasons grant him to be first in Order but we deny that he was chiefe in dignity or Supream in power Because we know the Apostles had all equall power For Christ sent them all as his Father sent him they had all of them power to open heaven to beleevers and shut it against unbeleevers The power of the Keyes was given upon the confession which Peter made in the name of al the rest Mat. 16. 16. 18. as he was wont to do Ioh. 6. 69. The confession was common to all the promise common to all the performance common to all Ioh. 20. 21 22 23. I need say no more but this 1. The Papists do entitle Peter to that Supream Soveraignty which belongs to Christ But Peter and the rest of the Apostles were joynt foundations built on Christ the only proper head and foundation Ephes. 2. 20. 2. They entitle the Pope to that power which did belong to Peter but Peter had no successour in his extraordinary and Apostolick power the Pope is no Apostle and when Peter speakes of his ordinary power he tells the Elders that he is their Fellow-Presbyter I who am also an Elder exhort the Elders 1 Tim. 5. 1. But that Peter was an ordinary Bishop of one City First of Antioch for seven yeers and then of Rome for twenty-five cannot be proved by Scripture no nor by any credible Historian I know they rely upon Eusebius his testimony But it is enough for me to reply that Eusebius his History doth dissent from his Chronicle and his Chronicle doth dissent from Scripture 3. Christ hath many Ministers to preach his Gospell but he hath no Catholick Vicar besides his Spirit who can challenge the Supream Soveraignty of deciding controversies by an infallible Sentence It is the Spirit that makes the word to be effectuall 1 Cor. 3. 7. As Christ workes by his Spirit he hath no Vicar for he himselfe is with his Disciples alwayes to the end of the world Mat. 20. Christ himselfe doth Baptize with the Holy Ghost he himselfe did open the heart of Lydia 4. The Pope challenges this power over the Gentiles but Paul was the Apostle of the Gentiles by the appointment of the Holy Ghost and Peters own consent Rom. 11. 13. Act. 13. 2. Gal. 2. 9. Paul was chief
Arminians the constant enemies of the Grace of God should consider that the Pelagians the advocates of Free-wil and corrupt nature were confounded with those plain Scriptures which were urged by the Councels of Carthage Milevis Orenge and Holy Augustine in his fragrant works The Socinians the enemies of the onely true God Father Son and Holy Ghost should consider that the Arrians were overthrown by the Scriptures in the Nicene councel and by the godly Pastours of the Church who instead of broken Scriptures which the Arians urged with as much fraud as the devil did Mat. 4. produced plain Scriptures and the whole Series of both Testaments and so did invincibly refute their blasphemous errours The Libertines who claym a liberty of publishing damnable Heresies and blasphemies under pretence of Prophesying might learn that where the Spirit of the Lord is there is liberty true liberty but no where else for he who protends to speak by the Holy Ghost and yet denies Iesus to be the Lord doth at once blaspheme Christ and the Holy Spirit and is an Anti-spiritual Lyar an Antichristian Blasphemer and hath neither Father Son nor Spirit dwelling in him For he who speaks by the Spirit doth acknowledge Jesus to be the Lord 1 Cor. 12. 3. And he who denies the Son hath not the Father Who is a lyer but he who denies that Iesus is the Christ He is Antichrist who denies the Father and the Son whosoever denies the Son the same hath not the Father 1 Jo. 2. 22 23. In like manner every Spirit which confesseth not that Iesus Christ is come in the flesh is not of God but of Antichrist 1 Joh. 4. 2 3. This is that Vorstian liberty which hath undone so many Nations already and is now Idolized in England under the name of Liberty of Conscience by such as have neither Conscience nor liberty Reverend Dr. Sibbs did exceedingly cry out against this kind of Liberty in his time He would not have way given to Vorstian lawlesse licencious liberty of prophesie that every one so soone as he is big of some new conceit should bring forth his abortive Monster for then the Pillars of Christian Faith will soon be shaken and the Church of God which is an house of Order will beâ—ome a Babel an house of Confusion The dolefull issues of which pretended Liberty we see in Polonia Transylvania and in Countries neerer hand I might proceed but this is sufficient for a taste and if I should but name all the errours of this age and not confute them I should abuse my Reader and therefore I desire to stop in time and beseech all that are spiritually minded to heaâ—ken to the Spirit speaking in the word Beloved beleeve not every spirit but beleeve the Holy Spirit who is the Author of the Scriptures the Author of Faith the Iudge of Controversies the interpreter of the Scriptures the Doctor and comforter of the Elect and he will lead you into all necessary truth for your present edification and everlasting Salvation The Holy Spirit will assure you that the Scriptures of truth were all written by his own Authority and you may safely set to your seale when you have received the infallible testimony of the Holy Ghost We are witnesses of these things saith the â—postle and so is the Holy-Ghost also Act. 5. 32. We shall never receive the word as the Word of God with joy reverence submission and assurance of Faith specially in times of â—ffliction and temptation unlesse we receive the witnesse of the Spirit and ground our Faith upon the wisdome and evident demonstration of the Spirit When we look upon the word of God and consider 1 The wonderfull consent of all those Holy and selfe-denying men that penned it 2. The marvellous fulfilling of all the strange Prophecies in the fullnesse of time appointed by God 3. The Admirable Providence of God in preserving the Scriptures notwithstanding all the rage and malice of Hereticks and persecutors 4. The supernaturall Miracles wrought for to confirm it 5. The Harmonious testimony that the Church Martyrs Saints have in all ages given to it 6. The Antiquity Majesty Efficacy of it 7. The divine and heavenly matter contained in it 1. Mysteries above reason 1 Cor. 2. 9. 2. Commands contrary to our corrupt nature sent to all Nations and even to the greatest and proudest of men 3. Threats beyond the strength of man to inflict or the capacity of man to comprehend an hard heart a seared Conscience and yet a trembling Spirit a reprobate mind and sense a spirit of madnesse giddinesse horrour or slumber an everlasting worm eternall fire torments with the devil and his Angels 4. Promises and rewards beyond the power of man to bestow or wisdome of Angels to comprehend 1 Pet. 1. 12. Ephes. 3. 10. 5. The fall corruption Redemption Salvation of man wonderfully declared in the Holy Scriptures the inward frame and disposition of mans heart his secret thoughts and most intimate projects his reserved wishes desires ends and purposes undenyably discovered for his conviction even to admiration and amazement 1 Cor. 14. â—5 then the reason of man is even confounded the obstinacy of mans heart subdued all the pride of humane glory stained and the Scriptures appeare to be the word of God But now all these Arguments and many more which I could name will not be effectuall for our regeneration and conversion untill the Spirit be pleased to set all home upon the heart by his own irresistible efficacy and seale this truth to the Conscience by his own infallible testimony But when the Spirit speaks to and works upon our spirits then we do assent and consent to all the proposals of God our very thoughts are captivated and subdued unto the obedience of Christ 2 Cor. 10. 5. Our Conscience is convinced swayed and undeniably obliged to beleeve what is promised allow what is commanded our will made willing to chose both the affections to embrace both our whole man to follow after both according to the directions of God for performing what is commanded and obtaining of what is promised Rom. 7. 12. 22. Psa. 119. 106 112 113 127 128 167 173 174. I must acknowledge my absolute total and universal dependance upon the infallible wisdome infinite truth power majesty greatnesse and goodnesse of the Holy Spirit and confesse that he hath soveraigne Right and divine authority to reveale and prescribe whatsoever he pleases upon the rewards and penalties of everlasting life and death And I am obliged to beleeve and embrace al that the Spirit teacheth without any contradiction though it seeme never so improbable to my carnall reason and be really contrary to my corrupt affections ends and esianes The spirit teaches me how to apprehend and judge of spirituall things after a spirituall manner for the spirit teaches me what to approve and
holy in life We can never understand the Presence Institution and mind of Christ in this Ordinance unless we beleeve the cursed condition of men in their naturall estate the divine nature and person of Christ the greatness of the price that was paid for the satisfaction of Gods justice and appeasing of Gods wrath who did not spare his own Co-essential Son but manifested his hatred against sin and love to his Elect in not sparing his Son but breaking his body and shedding of his bloud that we might be redeemed by the bloud of God this is the mystery which is made sensible in the Sacrament and is really evident to the eye of faith Gal. 3. 1. And whosoever looks upon these great mysteries of the Gospel as fancies and doth not beleeve them to be reall things truly exhibited really presented to beleevers in a Sacramental mystical spiritual way in this Ordinance hath not yet learnt the truth as it is in Jesus and is not prepared for such high Communion We Christians do not come with hungry and thirsty soules longing after farther Communion with Christ for mortifying of our lusts and encrease of all our graces by his spirit untill we beleeve this grand mystery of Faith and we are then experimentally acquainted with the mystery of Godliness when we have been made drink into one Spirit with Christ and his Members when we look upon him whom we have pierced by our sins and acknowledge him to be the natural and Co-essential Son of God there can be none of those fiduciall breathings after Christ Penitential meltings before him or obediential closings with him as is evident by our ninth Chapter untill we do in some measure beleeve this mystery of Faith and understand the substance of the Covenant of grace which is sealed in this Sacrament by God and must be actually renewed by every good Communicant our Meditations Faith Love Repentance Joy Thankfulness will not be rightly placed or exercised if this grand mystery of Faith and Godliness be rejected by us 6. I might argue from all the Offices of Christ they who do not beleeve the divine nature of Christ do utterly disable Jesus Christ from being a Mediatour a Priest a Prophet a King for the saving of his people to the uttermost They who deny the divine Essence and Person of Christ do deny his satisfaction to be all-sufficient in our behalf They depose Christ from that spirituall and heavenly kingdom which he hath by Nature and render him uncapable of that Mediatory Kingdom which is delegated to Christ God man by the Decree of the Co-essentiall Trinunity But I have said enough of that in the former part of this Book I pass on to enquire what civill respect is due to such as do deny the divine Nature of Christ and his holy Spirit That one Text to my apprehension 2 Ioh. 9. 10 11. containes a very full and satisfactory answer Whosoever transgresseth and abideth not in the doctrine of Christ hath not God he that abideth in the doctrine of Christ he hath both the Father and the Son If there come any unto you and bring not this doctrine receive him not into your house neither bid him God speed For he that biddeth him God speed is partaker of his evill deeds But that this point may be more clearly stated and all mistakes prevented be pleased to consider 1. That such Points of Religion and Worship as are necessary to be known and beleeved for the maintenance of Christian spirituall saving Communion with Father Son and holy Ghost are clearely delivered in the holy Scriptures of truth 2. That if men who were formerly unblameable in their life and conversation be seduced into any errour which doth contradict or subvert such Fundamentall Points they ought to be instructed with the spirit of meekness in a Christian and brotherly way 3. They are to be admonished with all faithfulness and meekness of Wisdom twice or thrice that they may understand the importance of the truth which is denyed the danger of the errour maintained the sad consequences of both that if their conscience be not feared they may return from their beloved and damned errours 4. If after all this meekness patience and forbearance all Christian instructions and brotherly admonitions they do as men that are judicially blinded for sinning against conscience 1. Persist in their errour 2 Reject and revile the truth of God in these high and necessary Points 3. Fall from the grace of God frustrate the grace and Covenant of God evacuate the death of Christ depose Christ and his Spirit from their Throne and Godhead 4. Seduce and poyson others Mat. 21. 38. 5. Deny and overthrow the foundation of divine Faith Hope Love and Justification by Faith and the Adequate object also of all Christian Faith Evangelicall Worship and sincere Obedience These bold Atheists for they deny the only true God Father Son and holy Ghost may without any scruple be rejected from Christian Communion For there is certainly some lust or other which hinders them from seeing the truth or professing that they do see it and therefore it may be taken for granted that these men are obstinate self-condemned men men that combine with their Wills and Lusts against their own conscience and cleare shining Scriptures And therefore these men cannot complaine that they are punished for their conscience when they are indeed punished for sinning against their conscience because they are condemned by their own conscience But it will be said that there are scarce any such men to be found as I have described To which I answer Be pleased but to consider what hath been delivered in this very Chapter already and compare it with the foregoing Chapters and with the many blasphemous Pamphlets which do pass up and down without controule in this licentious Age in which men adventure upon the very language of hell under pretence of exercising their Christian Liberty and speaking according to their New Light and this Point will be too cleare For we do already grant that no man ought to be troubled for following the dictates of his conscience rightly enformed but for following of pernicious errours which are contrary to his own conscience unless he be judicially blinded by God for his customary sinning against light of conscience in former times 2. Nothing is more common then for men to speak out of the abundance of that naturall Atheisme which lurkes in their hearts contrary to the dictates of their naturall conscience 3. Though conscience may be quiet whilst men are exercising their wits to maintaine some errour which is contrary to those mysteries of faith which transcend naturall reason and are repugnant to the corruption of reason especially if they are engaged in multitudâ— of business connived at by such as sit at sterne and do thrive and prosper in the world Yet conscience will find a time to speak when it may
of the Lords day Eheu nec fictis lachrymis dolendaest ista profanatio quae sub praetextu Libertatis Christianae in diei Dominici celebrationeÌ„ tanquam torrens irrupit SabbathuÌ„ inter omnes mortales celebre Vide Theophil Antioch lib. ad Attolycum Joseph lib. 2. adversus Appion Phil. Iud. lib. 2 de vitâ Moysis The Iewish Holy days * Vide Aug. Ep. 68. ad Casulanum Chrysost. Homil. 10. in cap. 2. Gen. Phil. Iudae lib. 3. de vitâ Moysis Theod. Trad quaest in Gen. See Master White of the morality of the 4th Commanment Dr. Twisse Mr. Cawdry and Mr. Palmer Mr. Shepheard Dr. Ames Medulla Theol. Dr. Lakes Theses The grounds of sanctifying the Lords day The Iewish Sabbath Isa. 58. 13. The Christian Sabbath The Evangâ—licall Ministry The scope of the second and fourth Commandements Rabbi Agnon dicit hanc benedictionem transire super sanctificantes Sabbatum ante legem in Sina datam Cognitio celebratio Dei Creatoris consideratio seria operum Creationis ac Redemptionis ad CeremoniaÌ„ referri nequeunt D. Waelleus de Sabbatho pag. 583. How the Lords day is to be sanctified unto Father Son and holy Ghost How Christians do enjoy God upon the week-days Eminent holiness and Communion Read Mr. Shepherds excellent Treatise upon this Subject in his fourth part of the sanctification of the Sabbath Restorative Communion Constant Communion Soule-satiating communion Extraordinary duties Penitential meltings * The sad condition of the most ingeneous sort of unregâ—nerate men Motives to Faith and true Repentance The great difference between an ingenuous man and a gracious man How far an unregenerate man may be changed The Conversion of notorious sinners The greaâ—est sinners are welcome to Christ when they turne and submit to him No meritorious Praeparatives Luk. 24. 49 Magnitudo animi ad praedicandum â—vangelium necessaria ex alto promittitur D. Aâ—ting An etiam Abnegatio Christi quae fit corde in Epâ—cureismum prolapso sit peccatum in Spiritum Sanctum Vide Scultetum in Ideis concionum ad cap 6. ad Hebraeos Clamant Dâ—ificaâ—i Spiritus homunciones se nullum habere Deum sed usque adeo se sibi esse mortuos ac Deo unitos ut ipsimet Deus effecti sint vide Joh. Ruys broch in cap. 2. Apologiae Nobilissimum Marnixium in Tract contra Enthysiastas Calvinum de Libertinis in Gallia Merceunum contra Deistas De Atheismo subtili palliato vide D. Vedelium de Deo Synagogae Casp. Barth Adversar lib 10. cap. 6. Cornel. à Lapide Comment ad Act. 17. 18. Sladum nec non Eglisemnium contra Vorstium Atheus est qui fidem cultum Dei directe aut indirecte à se aut ab alâ—â—s removet D. Voetius de Atheismo Vide John Junium in Refutatione Praelect Socini cap. 2. D. Rivet in Psal. 10. D. Voet. de Atheismo Ignorans quis sit Deus ignorantiâ pravae dispositionis contra sensum numinis congenitum verum Deum negans Atheus certè nec immeritò â—â—cendus est Nulli autem sunt Athei qui certò persuasi sunt non esse Deum Vide Mersennum in Gen. 1. à pag. 235. usque ad pa. 279. Voetium in Ther site Sect. 2. cap. 4. de Atheismo parte secundâ parte quarta pag. 189. Wigandum de Arianis in Polonia Facilis est ab Atheismo Sâ—ciniano in directum Atheismum prolapsus Vide Bedae notas in Ephes. 2. 14. D. Vedelium de Deo Synagogae Atheismus interpretativè contradicens directè blasphemans ferendus non est in civili hominum societate quia bonum civile non consistit sine metu cultuque numinis Vide Calvin in Psal. 115. de Atheo blasphemante Vide Arist. de coelo lib. 1. cap. 3. Aug. in Psal. 44. Senec. Epist. 1. 7. Damasâ— de Orth. fid lib. 1. c. 1. Ciceron de naturâ Deorum The Father and his coequal Son are to be honoured with equal honour Christian communion with the Father in his natural Son by their co-essential spirit The largest bounds of Christian Communion We can have no Christian communion with such as deny the Godhead of Christ. Vide Epistolas Martini Seidelii Silesii apud Socinum de Adoratione Christiad versus Christian Francken Franciscum Davidis Catechis Racov. The Socinìans are blasphemous and Idolatrous Hereticks The Family of love H. Nicolaus Familiae Caritatis Pater dixit Ego sum Deus Vide Theodor Cornhert in Specimine injustitiae Deificati Hen Nicolai Praefat. Mr. Fry his Bellows pag. 16. Mr Fry his proud blasphemy The grand question concerning Christian communion with blasphemous Idolaters seducing Hereticks and base Apostates Vide Gomarum Voetium Zanchium Polanum de Trinitate Jod Cocâ— Thesaur Cathol lib. 1. Goldast in Imperial constit Tom. 3. Elmenhorst com ad Gennadium The Reasons why Socinians are rejected from Christian communion The common unity of the Christian Faith The Adequate object of Divine and Evangelical worship They who deny the Trinity are apt to close with Iews and Turks Vide Epistolas Seidelii apud Socinum de Adoratione christi Videl de Deo synagogae lib. 1. cap. 2. socinismus ex Mahumetismo oritur in eundem resolvitur Stegman Photin Socinismus est recta ad Judaismi Turcismi nec non Atheismi via Exempla dabant Neuserus Pafradus viri non indocti quorum ille minister in Palatinatu hic praeceptor Classicus Scholae Marpurgensis Vide D. Voetii Antidota Generalia adversus Socin pag. 437. 438. Abrah Caloviumâ— Mr Fryes blasphemy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2. 2. Error Personae fatalis error est The substance of the Gospel and the Covenant of Grace The Contents of the Covenant of Grace Gal. 5. 5. 2 Cor. 13. 14. Eph. 2. 18. Socinismus est haeresis pestilentissima divinitatem Christi spiritusque abnegans viamque per propriam vitae obedientiam ad coelum affectans Socinianism overthrows the Covenant of Grace Socinismus divinam Christi essentiam personam satisfactionem negans objectum fidei cultusque tollit Christianismum evertit We are quickned and cured by Christ and his spirit according to the tenour of the Covenant of Grace The Spirit is given by Covenant as a bond of union Christ God-man is the only Mediatour of the Covenant Christ is God and man in one subsistence or Person The high importance of this truth Mr Fry in his Bellows printed at Addle-hill pag. 15 16 17. The nature of christian Communion 2 Cor. 13. 14. Eph. 2. 18. The Sacraments of communion Christian Baptisme Mat. 28. 19 Eph. 2. 18. 2 Cor. 13. 14. Act. 2. 38 39. 2 Cor. 6. 18 2 Cor. 7. 1. Rom 8. 15 Gal. 4. 5 6 The Lords Supper The growing saving communion The mystery of the Trinity is made even sensible to us in the hâ—ly Sacrament The special application The highest communion Sacramental knowledge Sacramental mysteries are spiritual and yet real Joh. 6. 55 63.
1. 14. Professionis nostrae Pontifex est naturalis Dei filius Heb. 5. 4 5 6. Heb. 1. 4 5. Mat. 16. 16 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 4. 13. Mat. 28. 19. Ephes. 4. 5. 2 Cor. 13. 14. Ephes. 2. 18 20 22. Heb. 6. 1 2. 1 Joh. 1. 7. 2 Tim. 1. 13. cap. 3 15. 1 Tim. 3. 16. Rom. 1. 4. Joh. 10. 30. compared with Joh. 5. 18. Phil. 2. 6. 1 Joh. 5. 7. 20. Joh. 17. 3. 1 Cor. 3. 11. 1 Joh. 2. 20 22 23 24. 2 Joh. 9. 10 11. Joh. 5. 23. Regula fidei pusillis magnisque communis Aug. Epist. 57. vide Sym. apud Epiph. in haeresi 72. quae de consil Chalced habentur apud Evagrium lib. 2. Hist. c. 4. praesertim de spiritu sancto Consulantur Scholastici de iis quae necessaria sunt Necessitate medii vel finis Bannes in secundam secundae quest 2. art 8. Greg. Val. Tom. 3. com The. quest 2. punct 2. Scot. Suarez Ocham Lorca c. Vide Aug. contra Pelag. Celest. lib 2. c. 24. Ecclesia una dicitur propter unitatem fidei Hieronym in Psal. 23. Baptismus est Sacramentum fidei Aug. epist. 23. Vide Basil. de spiritu sancto lib 1. cap. 2. Tertul. de praescript cap. 14 20. Iren. l. 1. cap. 2. â—arker de desc ad Inferos Fides nostra secunduÌ„ Christi doctrinam est in Patre Filio spiritu sancto Mat. 28 19. Eph. 4. 5. concil Ancyran de spiritu sancto 2. Sym. Antioch apud Socrat. l. 1. cap 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Constant. Epist. apud Theod. l. 5. Hist. cap. 9. Sct D. Vshers learned answer to the Iesuits challenge p. 311 312. And his excellent Sermon of the unity of Faith where he gives a satisfactory account of the faith of the Eastern and Western Churches Mr Rous his Catholique charity cap. 10 11. D. Voetius de Symb. Apost D. Potter his Answâ—r to charity mistaken sect 7. lod Coâ— Thesaur Cathol l. 1. art 4. Acta Consilii Niceni Athanas. de Synodis Hilar. de Synodis Epiph. haeres 73. Socrat. Hist. lib. 1. cap. 6. Baronii Annales ad an 357 358. Alcuinum de Trinitate Nicet Thesaur Orthod fid l. 4. haeres 32. Videlium de Deo Synagogae Gomarum de Trinitate Atheus est juxta religionem Christianam qui Christum ut Deum non colit Vide sis orationem D. Jac. Arminii de componendo dissidio Religionis inter Christianos Arii Symbolum explodendum statuimus nam si ab aeterno Deus est Pater Filius quoque Patri coaeternus necessario statuitur D. S. Glassius de Deitate Filii Vide Tilenum de Deo Patre Filio D. Sohnium de Trinitate Zanchium Bezam Calvinum Junium Trelcatium Seniorem D. Altingium Maccovium Synop. Purioris Theol. Polanum Chamierum Libertinismus introducit Socinismum Socinismus destruit Christianismum Socinus Acontius Barleus nec non Semi-Iudaizantes Arminiani pietatem fovent parum Christianam Vide Stegmannum Voetium Videlium de prudentia veteris ecclesiae l. 2. cap. 5 6. de Deo synagogae de Arcanis Arminianismi de finibus Arminianismi lib. 1. cap. 1 2. Comnenus reclamantibus Orthodoxis dixit Turcas colere verum Deum ut videre est apud Nicetam Choniatem in Manuele Comâ—eno lib. 7. Qui quaerere Deum se profitentur extra Christum quem abominantur ut Turcae Iudaei neque verum Deum neque verum cultum habent Nam sine Christo nec verus Deus cognoscitur nec colitur D. Rivet Comment in Hos. 3. p. 116. Acontius his thîrd Book of Stratagems * See D. Reynolds his learned conference with Hart. Grotius in Pietate Ord. p. 13. c. Hic ego optima fide profiteor neminem me nosse in omni Hollandiae Conventu qui non istis opinionibus omnibus singulis dicturus sit Anathema Christus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credis vel non si non Arianus es Christianus non es Vide etiam Nicet Thesaur Orthod Fid. lib. 4. haeresi 32. Athanas. ad Serap Orat. 2. Disp. 1. 2. contra Arianos Photium in Epitome Philost Canones Concil Nicen. Epiph. haeres 65. 73. Socrat. Hist. l. 1. c. 6. Baronii Annales ad annum 357 358. Anathema tibi Liberi inquit Hilarius Vide Photii Nomocan Tit. 1. c. 1. Alâ—uinum de Trinitate Whether seducing Hereticks and blasphemous Apostates may be punished No man is to be punished till he is unconscionable Act. 9. 4 5 The High-way to Captivity Non tantùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 haereticus post unam alteramque admonitionem repellendus itaque est eversus haereticus ut qui suopte judicio sit condemnatus What kind of persons are to be punished The morall equity of the command for punishing Seducers Deut. 13. compared with Zac. 13. and Rom. 13. 1. The general equity of this Ordinance 2. The general concernment of it 3. The spiritual efficacy of it according to Gods Decree The Magistrate must act as a Minister of God according to the Ordinance of God Vnconscionable men must be restrained by the Sword The Object and end of the Magistrates power See Reverend Master Whites way to the Tree of life concerning Humane Authority Mr. Cotton in his bloudy Tenent washed white cap. 70. Magistrates must study Fundamentall Truths Godly Mgistrates a instructed by God in all necessary Truths The rule of all Christian Magistrates Deut. 13. 10. Arius in Alexandriâ una scintilla fuit sed quia non statim oppressa est totuâ— orbem ejus flamma de populata est Hieronymus Mirabatur se totus mundus factum Arrianum Iulian the Apostates Designe * Julianus desertor Christi inimicus Haereticis libertatem perditionis permisit tum Basilicas haereticis reddidit quando Templa Daemoniis Eo modo putans Christianum nomen posse pertre de terris si unitaâ—i Ecclesiae de quâ lapsus fuerat invideret sacrilegas dissensioâ— nes liberas esse permitteret Epist. 166. Toleration of Heretikes in Doctrine and Idolatours in worship made the world Antichristian See Reverend Mr. Cotton in his answer to Mr. Williams his Bloudy Tenent Chap. 61. pag 131. 132. The toleration of seducing Apostates hath often introduced a bâ—ter persecution of Orthodoxe Saints Vide Athanas Apolog Socrat. Hist. lib. 1. cap. 25. lib. 2. cap. 22. Vict. de per. sec. vandal lib. 3. Euseb in vitâ Const. lib. 3 ca. 4. Sulpit. Sever Sozon â—vâ—gr Pau Diacon Baron Annal Hieronym orat de non crad Basil. Heretikes are not punâ—shed for Simple Errour Esterror amoris est Amor erroris Errores sunt vel praeter vel circa vel contra fundamentum Est error pervertens est error animam subvertens fidem ever tens pacem Ecclesiae nec non Reip. Christianae perturbans Hereticidium auteÌ„ ob simplicem nudam hae resin nemo nostrûm simpliciter asseruit D. Profess Leyd Censur c. 24. p. 318. Calvin Epist. p. 197. Calvin Retuâ— err Michaelis Serveti inter opuscula pag. 694. Scimus tres esse errorum gradus c. Pelargus in Deut. 13. Bullinger Beza c. Mr. Rutherfurd against pretended liberty pag. 184. * Vide Brochman de Magist. Pal. cap. 2. qu. 3. dub 2. Meisner Philosoph sobr sect â— câ—p 4. Haereticum leditiosum blasphenium capitali supplicio dignam nemo ex nostris facile impugnabit Tota quaestio est de Haeretico Simplici a Ergo si potest vel unum nominet qui aut omnes Haereticus censuerit interfiâ—iendes aut ita sibi plaâ—uâ—it ut alios omnes diversum 〈◊〉 pro Haereticis habuerit Vide Bezam contra â—elliâ—m Monfortium Et Tract de Haerâ—â—eis 〈◊〉 b Calv. in opuse de Serveto c Mr. Cotton often in his 〈◊〉 to Master Williams his bloudy Teneâ—t p. 1â—6 181. Irresistible motives to quicken Magistrates to dloe their duty What Lawes are of perpetuall obligation Vide Piscator in Exodum See Master Palmer and Mr. Cawdrey of the Sabbath Chap. 2. An Indulgence to such as deny supernaturall principles permits men to be Anti-Scripturists Mr. Burroughes Heart-divisions pag. 35. The very attempt of killing a Soule deserves Death See Master Cottons Tenent washed white pag. 175.
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