The Divine Triunity of the Father Son and Holy Spirit

Academiae OXONIENSI: Electorum Senatui Reverendo, D. D ^ri . Reynoldes 〈 in non-Latin alphabet 〉 Procancellario exoptatissimo 〈 in non-Latin alphabet 〉 vitam cùm omni bonorum copiâ sospitem.

S Olem non vidit (Reverendissimi) qui luce solis solemn non aspexit. Quis Poetarum, quis Sophistarum qui non omnino de Prophetarum fonte potaverit? Nulla sine sapientiâ suscipienda est Religio, nec ulla sine Religion sapientia probanda. Varii sunt disciplinarum sapores, ingeniorum gustus; tota autem Christianorum salus in credendo, colendo, nec non obediendo consistit. Doctrina nostra Christum auctorem laudat, Christumque parat defensorem. Noluit magnus olim Epiphanius, ut Christiani 〈 in non-Latin alphabet 〉 gestarent, sed solo Christianorum nomine contenti satis gauderent. Valete flosculi, & quicquid est facundiorum deliciarum; nec medicamentis opus est, nec lenociniis ut benevolentiam masculam, virilem, Academicam aucupemur. Haud aliter de rebus Theologicis judico, quàm de rebus Philosophicis judicabat Cicero. Istiusmodi res dicere ornate puerile est, plane aurem & perspicue expedire posse, docti & intelligentis viri. Deum testem laudo me illis nec conscribere nec vigilare qui in Theologicis conjecturas venari mallent, quàm Scripturas amplecti. Nostrûm enim est Theologiam antiquam & pene antiquatam antiquitati Primitivae restituere, & Doctrinae capitibus vetustis gratam quandam novitatem, obscuris lucem, dubiis fidem, vel quasi postliminio superaddere. In quo quidem opere quantopere desudandum sit, viri ut diffusissimae eruditionis, ita sapientiae prope incomparabilis satis norunt. Nec Argumentum majus esse potest, nec Praelector minor: quis enim ego qui tot clarissimis viris de Academiâ nostrâ, imo de totâ literarum Republicâ optime meritis succederem, vel munus in hoc incomposito rerum statu infirmus obirem? Eheu nec fictis lachrymis dolendum studiorum decus saeviente bello non mediocriter spretum jacuisse, Nec inficias ivero in tam occupato vitae genere meditationes nostras satis acerbas nec dum ad gustum Academicum satis maturuisse; & certe tantarum dimensionum opus si non immensum, non adeo tumultuariâ operâ deproperari debet, ut officio simul deesse (aliud quam hoc agens) & publico minus prodesse saltem prudentibus videar.

In cogitationem autem sensim deveni, quantum mihi honoris Electorum Senatus immerenti habitum iverit, quem dignati est is (R • verendi) ad functionem non tantum in Academiâ, sed & in Ecclesiâ Dei tam celebrem obeundam vocatione solenni honestare; quibus antem rationibus hanc difficilem scribendi provinciam imo necessitatem deprecatus sim, probe norunt quibus imbecillitas nostra satis not a est; At at de pudore nostro been subrustico (unico tenuitatis meae praesidio) amici hac ex parte nimiùm diligentes cogentibus amoris nec non prudentiae machinis tandem triumpharunt. Omnibus itaque testatum volo quanti piorum doctorumque auctoritatem facio, cùm adversùs judicium meum, & ultra posse meum cum bono Deo hac in re Reverendorum decretis, amicorum monitis paruerim saltem, si non satisfecerim. Sed nihil uti spero (Electores ornatissimi) splendori nominis vestri been magni detrahet benevolentia vestra, vel tenuitas nostra; non enim Sol eo minor est, quod loca lustret humilia, & res exiguas. Ex laboribus enim nostris fructum non contemnendum (ni fallor) funiores percipient. In capitibus quibusdam quae magna exercebant ingenia, virisque gravissimis contumax facessebant negotium, Textui certe lucem adferimus perquàm gratissimam. In Translatoribus infidelibus 〈 in non-Latin alphabet 〉 , exemplum dabo, quaeso à vobis ut audiatis, infaelicissimum.

De authoritate verborum quae 1 Johan. 5. 7. extant, non eadem sunt Doctorum judicia. Hieronymus in Prologo in Epistolas Catholicas ad Graecorum Codicum fidem provocat. Vterque Robertus Stephanus Pater filiusque manuscriptis quamplurimis optimae etiam fidei usi sunt, & tamen nullam lectionis varietatem in hoc versu 7 indicant. Hieronymum graviter tonantem audiamus; fulmen ausem Interpretes solos tangit. Si (Epistolae) sicut ab iis digestae sunt: ita quoque ab Interpretibus fideliter in Latinum verterentur eloquium, neque ambiguitatem legentibus facerent; nec sermonum sese varietas impugnaret, illo praecipue loco ubi de unitate Trinitatis in prima Johannes Epistolâ positum legimus: in quà etiam ab infidelibus translatoribus multum erratum esse à fidei veritate, comperimus, trium tantummodo vocabula, hoc est aquae, sanguinis & spiritus, in ipsâ suâ editione ponentibus, & Patris, Verbique ac Spiritus testimonium omittentibus, in quo maxim & fides Catholica roboratur, & Patris, & Filii, & Spiritus Sancti una divinitatis essentia comprobatur.

Britannus Codex hunc versum habet, quanquam sine Articulis, 〈 in non-Latin alphabet 〉 . Pleraeque editiones Graecae ut Basiliensis, Oecolampadii, & altera Brittiingeri & Lipsensis Vogelii hu nc versum retinent. Complutensis vocem 〈 in non-Latin alphabet 〉 omittit, & pro 〈 in non-Latin alphabet 〉 corrupt legit 〈 in non-Latin alphabet 〉

Deinde Patrum Orthodoxorum testimonia adducimus; qui partim ita legerunt, partim etiam ita legendum asseruerunt. Athanasius lib. 1. ad Theophilum, & Cyprianus de unitate Ecclesiae, & de simplicitate Praelatorum, Hieronymus, Athanasius, Fulgentius, &c. vide Gomari Analys • in • Johan. Bellarminum de Trinitate. Stegman. Photin. D. Sal. Glassium de Consubstantialitate Christi &c. D. Alting. Loc. Com. part. 2. pag. 340, 341. & explicat. Catechet. part. 2. pag. 148. Inter tres Personas Coessentiales est 〈 in non-Latin alphabet 〉 essentialis & proinde 〈 in non-Latin alphabet 〉 . Citavit etiam hunc locum Athanasius in disputatione cum Ario habitâ in concilio Nicaeno, adversario nihil quicquā contra excipiente. Fulgentius lib. contra objectiones Arianorum. Insignis est magni Hyeronymi provocatio (cujus ante memini) ad Graeca exemplaria extra controversiam incorrupta, & doctis cognita. Hieronymus enim ait se Latinorum Codicum vitiositatem (quae ex diversitate librorum omnium comprobatur) ad Graecam originem, unde & ipsi translata non denegant, voluisse revocare. Hieronymum liquet nihil queri de Codicibus Graecis, sed tantum de iis qui Graeca Latin verterunt, & hoc magnum indicium est, etsi Graeci Codices nonnulli essent corrupti ab Arianis (qai Constantii tempore, pulsis Orthodoxis totum pene orbem teste Hieronymo occuparant) incorruptos tamen reliquos 〈 in non-Latin alphabet 〉 fuisse tempore Hieronymi. Translatores itaque Infideles vocat Hieronymus, qui hunc versum septimum omiserunt, & in fine subjicit, sed ego in tali opere nec aemulorum meorum invidentiam pertimesco, nec sanctae Ecclesiae veritatem poscentibus denegabo. Erasmus vir (ne quid gravius dicam) suspectae fidei, Augustinum citat, Latinam versionem (quae tunc temporis obtinebat) vulgo vitiose translatam proponentem, & Bedam Graecae linguae ignarum, vel sat superque ignavum. Augustino & Bedae Cyprianum opponimus linguae Graecae peritum, cujus haec sunt verba; Dicit Dominus, ego & Pater unum sumus, Johan. 10. 10. & iterum de Patre, Filio & Spiritu Sancto scriptum est, & hi tres unum sunt, 1 Joh. 5. 7.

Consulantur Eugenius Carthaginiensis in explicatione fidei Catholicae apud Victorem lib. 2. de persecutione Vandalica, Idacius libro adversus Varimadum, Higinus Epist. 1. Paxillus de monomachia, Calovius de fide Patrum ante concilium Nicaenum, D. Heinsius in 1 John. 5. 7. D. Altingius explicat. Catech. part. 2. Resp. ad 25. quaest. pag. 140. Locus 1 Joh. 5. 7. extat (inquit ill) in melioribus & antiquissimis exemplaribus, & in quibus desideratur, ex iis perfidiâ Arianorum erasus est. D. Gomarus in Analysi. Epist. 1. Johan. cap. 5. 7.

Haec sunt (Domini Fratresque in Domino colendi) de quibus vos hujusce certaminis Arbitros praemonere visum. Haereticos detegere est refutare; Haereticorum Patriarchas, qui veritatem adulterio stuprant haeretico, detegimus certe & proinde refutamus. Factionem Antichristianam Racoviensem, nec non Pontificiam satis Irreformabilem detegimus, damnamus. [ I]

1. Antichristus Racoviensis divinam Christi essentiam, Personam, satisfactionem negat, objectum Fidei Christianae, Cultusque Evangelici tollit, & proinde Christianismum evertit; ex verbo Dei persuasi sumus Anti-Trinitarios (sic stante ipsorum fide) non posse salvari. Mysterium Dei Trinunici est Fundamentum Fundamentorum, ita ut sublatâ Trinitate necesse sit omnia protinus Evangelica funditus corruere.

Est enim Socinismus 〈 in non-Latin alphabet 〉 , 2 Pet. 2. 1. (haud secus quàm Judas iste Proditorum perfidissimus 〈 in non-Latin alphabet 〉 , Joh. 17. 12. & Antichristus ill Romanus 〈 in non-Latin alphabet 〉 , 2 Thes. 2. 3.) haeresis omnium pestilentissima Divinitatem Christi, Spiritusque Coessentialis, ipsamque Patris Paternitatem aeternam abnegans, viamque per propriam vitae obedientiam ad coelum affectans.

Anres ingenuas violare nollē, nec modestiā Christianam onerare. Socinianas igitur blasphemias sapienter dissimulasse generosius judico, quàm Magisterialiter, sed inutiliter not avisse. Parum certe Christiani sunt Francisci-Davidici qui Christum adorandum verbis conceptis negant, nec pro fratribus habendi sunt Socinani Idolatrae, qui Catechismum Racoviensem tuentur, Novum{que} Deum minime Trinunicum, imo novum Christum 〈 in non-Latin alphabet 〉 sine fide vel amore divino colunt, & Spiritum Sanctum impii adorandum negant. Libertatem Conventus suos agendi, atque adeo heresies nec non blasphemias exitiales spargendi desiderant. Antiqua autem Ecclesia Pacis repudium misit Anti-Trinitariis universis, ut videre est in Actis Concilii Niceni, Athanasii, Epiphanii, Hilarii, & aliorum Reverendissimorum Doctorum scriptis. Pacem profanam, haereticam, Syncretismum tremendum damnamus omnes; Socinianos nec Politice nec Ecclesiastice tolerandos esse fortiter clamamus. Det seductis Deus ut resipiscant.

Observandum est ex sanâ Antiquitate usque in hunc diem celebre illud in Oriente & Occidente 〈 in non-Latin alphabet 〉 , quo perpetuam sacratissimae Trinitatis 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 in Ecclesiis suis sonare voluerunt. Suspectae autem fidei sunt, quae de Trinitatis mysterio ex quibusdam laciniis, Sibyllarum carminibus, Hydapsis, M. Trismegisti, Platonis, & aliorum Scriptis Doctors nominis been magni collegerunt. In Trismegisto qui Mose antiquior est (credit posteri) 〈 in non-Latin alphabet 〉 occurrit; narrantur in super nonnulla, quae post Christum acciderunt.

Multa denique fraud parum piâ confinxit non nemo, ut Religions Christianae Gentilibus sidem faceret, quorum apud curiosissimos disciplinarum, nec non Antiquitatum scrutatores nec vola, nec vestigium extat. Omnia autem adulterina & supposititia tanquam vana rejicimus, damnamus. Mysterium Trinitatis quantum ad 〈 in non-Latin alphabet 〉 e Scripturâ demonstrandum est; 〈 in non-Latin alphabet 〉 ipsis etiam Angels est 〈 in non-Latin alphabet 〉 . Mysterium illud Dogmatice ac Elenctice tractant saniores Ecclesiae Doctors, Athanasius, Cyrillus, Basilius, Hilarius, Nazianzenus, Augustinus▪ Fulgentius, Alcuinus & alii, quorum nec nomina recensere hic par est. Haec de factione Antichristianâ Racoviensi.

[ II] 2. Quod ad Romanam attinet. Spiritum Iesuiticum nimis immundum loca arida perambulantem, à Scripturâ ad Traditiones, ab Apostolis ad Patres, à Christo ad Ecclesiam, à Catholica ad Romanam: ab Ecclesiâ ad Episcopos, ab Episcopis ad Concilia, a Conciliis ad Papam, ab omnibus ad nihil discurrentem digito demonstramus. De judice nec non normâ fidei hujusce Tractatus capite nono aliquam-multa protulimus. Judicium Discretionis non arguit officum Judicis. Legislator nec non Evangelii Dictator Spiritus Sanctus judicat, 〈 in non-Latin alphabet 〉 : Minister Publicus 〈 in non-Latin alphabet 〉 . Christianus Privatus 〈 in non-Latin alphabet 〉 . Coeli mysterium doceat me Deus ipse qui condidit, non homo qui seipsum ignovarit.

Iesuitae omnes Fidei Controversias ad tria Capita revocant.

• 1. De Ecclesiâ Catholicâ.
• 2. De Sanctorum Communione.
• 3. De Peccatorum Remissione.

Evangelicorum nonnulli omnes Controversias quae Reformatis Ecclesiis cum Pontificiis intercedunt, in quatuor partes tribuunt. 1. De Scriptura. 2. Ecclesiâ. 3. Sacramenis. 4. Iustitiâ.

Noverint autem Catholici se cum Ecclesiâ fideles Doctors recipere debere, non cum Doctoribus Ecclesiae fidē deserere Vti graviter Vincentius Lirinensis. Fundamentum Theology unicum Sacram Scripturam statuimus. In omnibus Fidei controversies Spiritus Sanctus judicium suum Absolutum, Supremum, universal, nec non Authenticum in cripturis consignatum 〈 in non-Latin alphabet 〉 Ecclesiae promulgavit, omnes{que} errores Infallibiliter condemnavit. De Papâ itaque & Papismo non tantum conclamatum est, sed & actum. Cùm in terris nullam poterit reperiri Judicium, de coelo quaerendus est Judex; sed ut quid pulsamus ad coelum, cum habemus hic in Evangelio?

Frustra etiam Pontificii Iustitiam suam ostendunt imo ostentant injusti. Omnis enim humana justitia injustitia esse deprehenditur, si divinitùs district judicetur, si Gregorio fidem adhibeant. Moral. l. 21. cap. 15.

Partes Theology sunt Agnitio Cultusque Patris aeterri, Filii Naturalis, & Spiritus Coessentialis, Dei veri, nec non Trinnici. Deum enim recte agnoscimus ut sincere colamus.

Tractatio Theology est vel Didactica, vel Practisa, vel Problematica, vel Mixta.

Didactica quae ad fidem facit, est vel 〈 in non-Latin alphabet 〉 vel 〈 in non-Latin alphabet 〉 .

Practica ad Pietatis, Iustitiae, nec non Charitatis officia conducit.

Theologia autem Problematica sive Elenctica problemata selectiora proponit. 〈 in non-Latin alphabet 〉 damnat. Oportet enim Episcopum esse 〈 in non-Latin alphabet 〉 , qui possit 〈 in non-Latin alphabet 〉 . Tit. 1. 9.

Theologia autem Mixta est Catechetica, Scholastica, Moralis sive Practica.

Theologia haec Mixta

1. Locos Communes sive 〈 in non-Latin alphabet 〉 (uti Theodorus apud Quintilianum) colligit.

2. Controversias emergentes feliciter dirimit, ne quid aut vafre dissimulatum, aut callide delumbatum, aut perfide inversum sit aut esse videatur. In ipsis principiis falli absurdum est, & prudentis est omnia quae à Principiis deducuntur, perspecta habere 〈 in non-Latin alphabet 〉 .

3. Casus Conscientiae perplexos fideliter enucleat: sapiens enim est qui omnia & singula ad Normam Religions aptare novit.

Theologia autem ista Questionaria à Scholasticis, Sententiariis, Summistis nec non Quodlibetariis venditata parum▪ Theologica est, imô Mataeologia est, doctrinae Lanfrancianae consentanea, decretis Pontificum munita, que ad Lombardi dictata, Thomae placita, vel Scoti 〈 in non-Latin alphabet 〉 subtiliter absolvitur. Patrum Scripta, nec non Aristotelis Axiomata passim detorquent, Scripturas contemnunt; Et proinde Authoritatem eorum in divinis totam contemno, nec prudentiam eorum valde praedico. Sophistas esse nullus dubito, Philosophos autem been Christianos fuisse pertinaciter nego. Apud cautos enim obtinet illud Maximi Tyrii, 〈 in non-Latin alphabet 〉 . Et si 〈 in non-Latin alphabet 〉 istiusmodi Scholasticae Theology Patroni aliquem humanioris Musae sensum habeant, fateantur necesse est Magnis istis Doctoribus melius fuisse studia Theologica nunquam attigisse, quàm adeo infaeliciter tractasse. Dubitare soleo debeamne illa saecula 〈 in non-Latin alphabet 〉 , an 〈 in non-Latin alphabet 〉 ; nominare.

Valete (Domini fratresque observandi) Academiam laborantem precibus vestris apud Deum Trinunicum adjuvate, Professori vestro nondum Praelectori ignoscite, qui silentii culpam hâc justâ nimis Apologiâ deleturus est.

Professor vester Vixit, & proinde Praelector non est; Professor autem vester vel mortuus & adhuc loquitur.

Frustra gratisque olim dictum fuit cura 〈 in non-Latin alphabet 〉 . Pastorum, Professorum, Doctorum cura haud cura secura est. Sudoribus certe maximis terram subigimus Agricolae, fructûs autem quàm nil percipimus.

Vixisse nimio satius est, quâm vivere.

Obtrectatoribus respondebo 〈 in non-Latin alphabet 〉 . Obtrectatio stultorum thesaurus est, quem in linguis gerunt. Invidia the saurum nutrit, malevolentia effundit, quae quidem vitia domicilium non in alio quàm jejuno animo collocarunt.

Profesor vester vix usque ad invidiam faelix, sine invidiâ vel malevolentiâ jejunus, Exit Wigorniensi studiorum solatio denudatus, majoris iniquitatis auctoramentum, Culpaeque Suadelam nimis efficacem pertimescens: Malletque insuper cum timore domi esse, quam sine timore Athenis. Scissae in partes Academiae valedixit magnus Cameron.

Vale Reverende Procancellarie, praestabilis eruditionis Respub. Dei munus, Academiae decus. Floreat Theologorum Senatus, pereat sciolorum impudentia, ne politioris literaturae atque adeo divinae cognitionis pars been magna pulsa, heu pulsa tandem exulet. Valete omnes, qui musas colitis honestiores, & istiusmodi faeces sub acumen calami congerere sapienter timetis, quae aegri animi fastidia adaugent potiùs, quàm detergunt.

Deus Veritatis & Pacis dirigat vos Spiritu suo Sancto, ut Academiae, Patriae, Ecclesiae, diu multumque prodesse valeatis, propter illum qui est via, veritas & vita.

Gratia Domini Jesus Christi, Charitas Dei, & communicatio Spiritus Sancti sit cum omnibus vobis. Amen.

To the Reader.

I must entreat you not to mistake the Printers oversights for my dictates. I was seldom here to overlook the Press, and can only glance over the Book now with a running eye. I leave it to your candor and judgment 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 wisdom bless our endeavors. 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 ourselves, our friends, and our posterity in these evil days, and the Lord send us a gracious return of all our Prayers at the Throne of grace, that we may all find grace and mercy in this time of need.

CHAP. I.

The Godhead is Spiritual, Infinite, Incomprehensible.

W E 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 〈 in non-Latin alphabet 〉 , 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 Stoics, 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 vain 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 inquire farther after God as the Apostle shows 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 Wisdom became fools, when upon a clear sight of some invisible things of God they changed the glory of God into a visible Image made like unto corruptible man, and unreasonable creatures; such Images are both Artificial and Real lies; for by making Images of God, these learned Fools changed the truth of God into a Lye, and then adored and worshipped their own lies, Rom. 1. 20, 23, 25.

The Godhead is Infinite, and the Immensity of God's perfection cannot be measured by any created understanding. God is great, and his greatness is unsearchable , Psal. 145. 3. The greatness of God is not a greatness of Bulk and Quantity, but of Perfection and Excellencie; he is great in Power, and his understanding is Infinite, Ps. 147. 5. and therefore his understanding is unsearchable, Isa. 40. 28 when men and Angels search farthest into God's perfection, they do most of all discover their own imperfection, for God will make them know that the secrets of his wisdom are double to that which they behold, and that it is impossible by our most accurate disquisition to find out the Almighty unto perfection, Job 11. 6, 7. but we may find him out unto salvation in the holy Scriptures.

If we sum up all that the Philosophers and Schoolmen can attain to in their discourses of this first Principle, it will amount to no more then this; Men and Angels can never comprehend that perfection which dwells in God; for the perfection of God is Infinite, and therefore • ncomprehensible.

Let Schoolers examine t • is brief account, Deus est • ns, Ens entium, Essentia Essentiarum, Ens purum, Ens Simplex, Ens simpliciter Simplex, Ens Absolutum, Ens Necessarium, Ens Absolute necessarium. Ens Primum, aeternum, independens, perfectum infinitum, infinite perfectum, & proinde immensum. Let us therefore study, believe and embrace the holy Scriptures, which may satisfy and save us.

I confess I have been very much taken with some discourses in Aristotle's Metaphysics concerning the spiritual and eternal efficacy of the first Principle, first mover or prime understanding, whose very Essence, Substance, Nature and Being is a spiritual and Eternal Self-efficacy, from whence it was easy to demonstrate the Self-sufficiency and All-sufficiency of this Eternal understanding, and from thence to infer that this Eternal Spirit, whose very Being is Efficacy (or as we say a pure Act) should be effectually obeyed and sincerely worshipped with pure and spiritual worship.

I shall not examine those passages which are usually cited out of Plato, Iamblichus Trismegistus and others upon this subject, because it is clear to me that those glorious mysteries which they did either discourse or treat of were discovered to them by an Hebrew light. Plato was not called the Atticising Moses in vain, Clemens Alexandrinus and divers others have said enough of that, and saved me the labor of a learned Digression upon that subject; and it is conceived that Christians have inserted such passages into the works of Heathens.

The Platonists say Lumen est umbra Dei, Deus est lumen luminis. The Aposile saith God is light, and in him is no darkness at all: That is, God is perfection itself without any imperfection at all, 1 John 1. 5. God is a pure Act, God is one Single Infinite Perfection. And therefore as Seneca said, we had need compose our whole man into an Argument of Modesty when we discourse of the nature of God, lest we speak any thing rashly, or affirm anything that is untrue.

The works of God are great, and his thoughts (Decrees and Counsels) very deep, Psal. 92. 5. Who then is able to sound the depth of his natural perfection, whose immense perfection is like a Sea (if there were any such) which hath neither banks nor bottom; who can sound a bottomless depth, or define an infinite perfection? God is near us, nay in us, and yet far off from us; there is an infinite distance between his excellency and our infirmity : he is far off from our senses and from our understanding; and therefore instead of begging longer time as the Philosopher did, I will conclude as the wise man doth, Eccl. 7. 23, 24. All this have I proved by Wisdom: I said I will be wise, but it was far from me; That which is far off and exceeding deep, who can find it out? Heraclitus put forth a pretty Riddle. If you do not hope for something above hope, you shall never find out that which can never be found. It is safer as the Poet said, to believe and worship God then to pry into him. Nam praeter ipsum quaerere acquires nihil. How much Raymundus de Sabunde, A. Steuchus Eugubinus, Pacardus and others would have found without the help of the Scripture, let such as are spiritually judicious judge.

CHAP. II.

GOD is the First, Eternal and Independent Being, the Fountain of all Being and Well-Being, & therefore cannot but Be, Exist, and persist in Being.

IT is a Rule generally received in the Schools, that all creatures have more of imperfection and nothingnes, then they have of Being or Perfection. But all Being, the whole of being is in God. God is principium totius esse, the fountain of all Being, and well-being, the only self-being.

God is the First, Eternal and Independent Being, and therefore can have no Cause of his Being without himself, or above himself, because he was before, and is above all Causes, Isa. 44. 6. God is the First and the Last; he is everlasting, and therefore can have no Efficient or Final Cause; and it is utterly impossible that God should have any Matter or Form, or anything answerable to either, because it is impossible that anything should set bounds to his Boundlesse Being, and infinite perfection.

God is 〈 in non-Latin alphabet 〉 saith the Philosopher, and 〈 in non-Latin alphabet 〉 saith the Divine, but we must (as the Schools state the point) understand both Sensu Negativo, because God hath his Being not from any other, but from himself; and God is said to have his Being from himself, because his very nature and Essence are necessary , and therefore we cannot conceive the Divine Essence to be void of existence; it is utterly impossible that God should not exist, because the Divine Nature is a pure Act, an absolute, necessary, eternal, infinite, independent, single Being. We must not conceive that God was first in a naked Power of Being, and was afterwards reduced unto actual Being by his own effectual Power, as if his Existence were really distinct from his Essence, or did virtually flow from, and consequently depend upon his Essence, as its proper cause. For it is manifestly absurd to conceive this pure, infinite and eternal Being not to be in Act, since it is a pure Act. God doth declare the incomprehensible purity of his infinite and single Being in that amazing and yet edifying text, I am that I am, Exod. 3. 14. as if he had said there is nothing in your God which is not God; my Attributes do not differ from my self, my Being is absolutely necessary, every way perfect, altogether pure, single and infinite. I do therefore conclude as Jerome, That the very nature of God is being it self, and therefore he ever was and cannot cease to be; he cannot borrow his Being from anything, who gives Being and well-being to all things. The absolute and independent necessity of the Divine-Being doth demonstrate its eternity, and therefore all the differences of time are untied by the Talmudists, to connote the Eternity of God in that text, Exod. 3. 14. according to that excellent Commentary made by the Apostle, Rev. 1. 8. God is the Almighty, which is, and which was, and which is to come. Hence it is that some have thought fit to translate that text, Exod. 3. 14. according to the full scope of the Future amongst the Hebrews, I am that I am that I was, and that I will be. For the Future amongst the Hebrews, points at all differences of time past, present and to come; but others observing the strict and proper signification of the Future, translate it thus, I will be that I will be. The Angel of the waters doth unite all differences of time in that grateful acknowledgement, Rev. 16. 5. Thou art righteous O Lord, which art, and wast, and shalt be, because thou hast judged thus. And Jesus Christ, (who is one and the same God with his father,) is the same yesterday, and today, and forever, Heb. 3. 8. The Rabbin's upon Exod. 3. 14. express themselves after this manner, The blessed God said unto Moses, say unto them, I that have been, and I the same now, and I the same for time to come, &c. or as others more agreeable to the Chaldee Paraphrase, I, he that is, and was, and hereafter will be, hath sent me unto you. But enough of that; it is now time to conclude that this first and independent Being cannot be measured in itself, because it is infinite, nor in its causes, for it hath no causes, but is from itself, of itself, by it self and for itself; for as the Apostle saith, All things are of him, and through him, and to him; to him be glory forever. Amen.

CHAP. III.

God hath sufficiently and graciously revealed himself in his holy word for our edification and salvation.

THis incomprensible God, who is of himself and for himself, cannot be made known to his creatures but by himself: Men and Angels cannot know him any further then he is pleased to reveal himself unto them.

The word of God is pure and perfect, it doth fully discover God's mind and our duty. The Scriptures direct us in all points of faith, in all parts of worship, and in all passages of our life and conversation; there is the whole body of Religion, and the only right way to salvation sufficiently and graciously revealed unto us by God himself; for God is the Author, Object, End of true Religion, and is the only happiness and salvation of his chosen People, and therefore God alone can direct us how to serve and enjoy his own blessed self, in an acceptable and comfortable way, for his glory and our own everlasting satisfaction.

The Jesuits tell us that the Scriptures are but a partial Rule, and that we must be beholding to some unwritten word or tradition for the proof of some points, which are necessary to be known and believed for our everlasting salvation. Some instance in the Doctrine of the Trinity, others in the Worship of the Holy Ghost. The Papists do generally acknowledge that it is necessary for the attainment o • salvation to believe the number of the Persons of the Trinity, and their consubstantiality, because no man can be saved who doth not believe in the Father, Son and Holy Ghost, in all three as in the only true God, one and the self same God blessed forever; but some of them deny that this mystery is sufficiently revealed in the written word, and therefore I shall make it my business to confute them, and all that adhere unto them in the following Treatise. The saving knowledge of God in Christ is revealed by the Spirit speaking in the Scriptures of truth; nay Father, Son and Holy Ghost do all join in revealing to us the saving mystery of faith and godliness, that by the grace of Christ, the love of God, and Communion of the Holy Ghost, we may have a glorious fellowship with all three as one God, the only true God, whom to know is life eternal, John 17. 3. we are taught by the father to come to Christ for salvation, John 6. 45. we are taught by the son, John 1. 18. Heb. 1. 2. we are taught by the Spirit, Heb. 3. 7. Rev. 2. 29. and 1 John 5. 6. the Spirit doth bear witness after an especial manner to this saving truth: it is the spirit that beareth witness, because the Spirit is truth: yet all three (and therefore the whole Trinity, the Father, the Son and the Holy Spirit,) do join in bearing record, and their record is written, for it stands upon Record in the Gospel, and their Record is a saving Record, and there can be no other Record produced to prove that Christ is our Savior, 1 John 5. 7, 11, 12, 13, 20. John 20 31. if we study the Scriptures , believe, apply them, worship and act according to them, we shall be saved by our faith in the written Trinity; in Father, Son and Holy Ghost, without the help of any unwritten tradition whatsoever; for the holy Scriptures are able to furnish the Man of God unto Perfection, and make the simple wise unto salvation, 2 Tim. 3. 15, 16, 17. Cyril in his Book of the Trinity and Person of Christ, put forth not long since by Wegeline, saith that he would not speak or think anything of God, but what is written in his Word. Clemens Alexandrinus saith that we ought to make good every point in question by the Word of God, because that is the surest, nay that's the only Demonstration; he speaks of Theological Demonstration, nothing can be embraced with a divine faith, but that which is delivered to us upon Divine Testimony; and we are to seek for the Testimony of God, nowhere but in the written Word of God, and therefore Basil disputes after this manner, Whatsoever is not in the written Word of God is not of faith, and whatsoever is not of faith is sin, and therefore it is a sin to obtrude any Doctrine upon the conscience as an Article of faith, which is not written in the Word of God, Putean is bold to say, that if Basil his meaning was according to his words, he was a Hugonot, that is as we use to say, a Puritan.

When I read what the Papists write on this Argument, I stand amazed at their blasphemies, and am unwilling to stain my paper with the repetition of them; they who have read Cano, Hosius, Costerus, Eckius, Gautierus, Charronaeus, Stapleton, and the rest of that 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, & profess that they believe 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 Socinianism by their vain 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 Unity of God, and Trinity of Persons.

Photios in his Bibliotheca shows, that Ephraeni did not dispute of the consubstantial Trinity out of the Testimonies of Fathers, but out of the Holy Scriptures; Justin Martyr, Athanasius, Basil, Irenaeus, Cyril, 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, Arians, 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 clear 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 Cyril, Ambrose, Hilary, Augustine, Nyssen, Nazianzen, or any of those Worthies but now mentioned, whose labors have been ever famous in the Church of God; yet I must not omit one pregnant proof 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 confess that Augustine had good reason to do so, because that point is clear 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 itself 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 believe the thing which is delivered in other words in Scripture, then those which we are now forced to use, that we may confirm the Orthodox Christians, and refute the gain-sayers. But I am weary of this task, and therefore call upon my Reader to join 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 Eternal Godhead doth subsist in Father, Son, and holy Ghost, without any multiplication of the Godhead.

WHen Gregory Nyssen undertook to confute the artificial 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 shown 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 human 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 steadfastly believed, and reverently applied in all Evangelical administrations.

We read of the Godhead, the Nature and Subsistence of God in the holy Scriptures. 1. The Godhead, 〈 in non-Latin alphabet 〉 Rom. 1. 20. 〈 in non-Latin alphabet 〉 Coloss. 2. 9. 〈 in non-Latin alphabet 〉 Acts 17. 29 I am not at leisure to play the Critique upon the words, it is enough for my purpose simply to declare the truth in the most plain and simple manner.

2. The Nature of God is held forth to us in the holy Scriptures, which forbid us to give Divine honor to any of those things which are not God's by Nature, Gal. 4. 8 For the Apostle in that place reproves their Idolatry, and tells 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 God's; from whence it is easy 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. This only true God, who is God by nature, doth subsist. And if we will seek after him, we shall find that he doth not subsist very far from any of us, Act. 17. 27. But the Godhead doth not subsist out of the Father, Son, and Holy Ghost. For all the fullness of the self-same Godhead is in everyone of the three: and therefore the name of God is attributed to everyone of the three, in holy Writ.

1. To the Father. Rom. 7. 25. Rom 8. 3.

2. To the Son. Act. 20. 28. Tit. 2. 13. 1 Tim. 3. 16. 1 Tim. 6, 15, 16.

3. To the Holy Ghost. Act. 5. 3, 4. Ps. 95. 3. 8, 9 compared with Heb. 3. 1 Cor. 3. 16, 17, Heb. 1. 1. compared with 2 Pet. 1. 21. 1 Cor. 12. 5, 6. And when the name of God is specially attributed to the Father (in regard of order, and that gracious dispensation which is by consent of all three vouchsafed for our salvation) the Son and Spirit are not excluded, as we shall prove at large in this very Chapter.

1. The eternal Godhead doth subsist in the Father; for we read of his subsistence, Heb. 1. 3. Christ is the express image of his Fathers subsistence or person, as we do commonly translate the word: but I do not hear that any but gross Atheists have been so bold as to deny the subsistence of God the Father; and therefore I need not superadd anything to so plain a Text.

2. The same Godhead doth subsist in the Lord Jesus, who is equal to the Father, because he doth subsist in the nature of God, Phil. 2. 6. The word 〈 in non-Latin alphabet 〉 is best rendered subsisting, in that place; because there is a comparison there between two subsistences or persons, the Father and the Son; and therefore the Son counts it no robbery to be equal with the Father, because he subsists in the nature of God. He hath the same Divine nature, the same Godhead with the Father & all the fullness of the Godhead dwells truly, really, bodily in the Son; for Body is opposed to shadow. Nay it may be rendered thus: The Godhead dwells personally in the Son: for 〈 in non-Latin alphabet 〉 doth many times signify a person; and therefore some learned men take 〈 in non-Latin alphabet 〉 to be as much as 〈 in non-Latin alphabet 〉 : All the fullness of the Godhead dwells really in the subsistence or person of the Son, Col. • . 9. Christ is the illustrious brightness of his Fathers glory, the lively character of his Fathers subsistence or person, Heb. 1. 3. Christ is not the character of his own subsistence, but of his Fathers subsistence; and therefore the Son hath a peculiar subsistence distinct from the subsistence of his Father. Christ is the express image of his Fathers person, and therefore the person of the Son is distinct from the person of the Father; for no person is the image or character of itself. Concerning the word Subsistence or Person, I shall speak fully in the two next Chapters, and make it evident that the Divine subsistences or Persons do infinitely excel the subsistences or persons of Men and Angels. In the mean time I shall clearly prove, that the Godhead doth subsist in the Son, and Holy Spirit.

The Godhead doth subsist in Jesus Christ, who was before the beginning, John. 1. 1. [Was] doth note what is past; & therefore had his being before the beginning of time: And that his eternal being is a divine being, is clear, because eternal, and because it is not only said, that he was with God before the beginning, but he was God; and therefore it doth clearly follow, that Jesus Christ is the same eternal God with his Father; for it is impossible that there should be more then one God, as I shall clearly demonstrate before I conclude this Chapter.

I wonder at the impudent blasphemy of some who pretend to be Saints, in these days of error and vanity; and yet are bold to affirm, that they themselves are as well, and as truly God, as Jesus Christ; because it is said that they have their being in God, Act. 17. 28. are partakers of the Divine nature, 2 Pet. 1. 4. and are one with Christ, Joh. 17. 21, 22, 23, 26.

I shall entreat the men of this persuasion [ 1] to consider that Jesus Christ is over all God blessed forever, Rom. 9. 5. God manifest in the flesh, 1 Tim. 3. 16. The blessed and only Potentate, the King of kings, and Lord of lords, who only hath immortality, &c. to whom honor and power everlasting is ascribed, 1 Tim. 6. 16. He is the great God, Tit. 2. 13. The true God, 1 Joh. 5. 20. Dares any mortal man lay claim to these titles and this honor? To which of the Saints or Angels did God say at any time, Thou art my son, the heir of all things, the illustrious brightness of my glory, and lively character of my person Thy throne, O God, is forever and ever, and all the Angels of God shall worship thee, Heb. 1. These things are so clear and plain, that I am even almost ashamed to write more upon this Argument; and yet I am encouraged and even provoked to proceed. Jesus Christ was the Wonderful Child; a Child, and yet a Father, the Father of Eternity ; a Child, and yet a Counselor, the wisest of all Counselors, for he is Wisdom itself; a Child, and yet a God, a mighty God. Isa. 9. 6. Certainly this one Text is sufficient to put them to the blush who presume to compare themselves with the Lord Jesus, the mighty God.

Jehovah is a Title proper and peculiar unto God, Isa. 43. 11, 12. Jehovah is the only Savior, the only God & Psal. 83. 18. That men may know that thou whose name alone is Jehovah, art the most High over all the earth.

But the Lord Christ is Jehovah; and therefore the Lord Christ is God. Jehovah sits on a Throne in majesty and glory, Isa. 6. 1, 3, 5, 8. but the Lord Christ is this Jehovah, as the Apostle assures us. John. 12. 41, 42 The Lord Christ is that Jehovah to whom every knee must bow; as appears by comparing Isa. 45. 21, 22, 23, 24, 25. with Rom. 14. 9 10, 11, 12. and Phil. 2. 6, 9, 10, 11. The like is clear by comparing Psal. 102. 19. 22, 25, 26. with Heb. 1. 10, 11, 12. Once more, compare Num. 14. 26, 27. with 1 Cor. 10. 9, 10. & Num. 21. 6. And hence it is that Christ is so gloriously described, Rev. 1. 5, 6, 7, 8. He is Alpha and Omega, the beginning and the ending, which is which was, and which is to come, the Almighty. And therefore he is Jehovah. For the Apostle doth in that place, and so to the end of that Chapter, insist upon these and the like expressions which do comprise in them the sense and meaning of that divine and glorious Title of Jehovah. I might farther insist upon this argument, and show that the Title of Lord so often given to Christ in the New Testament, doth answer to the Title of Jehovah in the Old Testament. And as some Reverend Divines conceive, the Apostles did purposely use the title of Lord, that they might not offend the Jews with the frequent pronouncing of the word Jehovah. Thou shalt fear Jehovah thy God, Deut. 6. 13. Deut. 10. 20. is rendered by the Apostle, Thou shalt worship the Lord thy God, Mat. 4. 10. And so Deut. 6. 5. Thou shalt love Jehovah thy God, is rendered Matth. 22. 37. Thou shalt love the Lord thy God. I hope no Saint will presume to arrogate the Title of Jehovah to himself; for he whose Name alone is Jehovah is the mighty God, the most High over all the earth.

Jesus Christ is Immanuel, God with us, Matth. 1. 23. that God who took flesh and blood, 1 Tim. 3. 16. and that God who redeemed the Church with his own blood, Acts 20. 28.

The Ancients insist much upon that proof John 16. 15. All things that the Father hath are mine, compared with John 10. 30. I and my Father are one, and John 10. 37. If I do not the works of my Father, believe me not; for from hence they do conclude, that Christ hath the same divine nature and Godhead with the Father; they both have the same divine and essential Titles & Attributes, and perform the same inward operations in reference to all Creatures whatsoever; and therefore they did farther infer, that they had reason to use the word Consubstantial; for though the word is not in Scripture, yet the sense and meaning of it is Orthodox and Canonical, because evidently deduced from these Texts and some other Scriptures which we have insisted on before. I shall add one Scripture more, to make it yet more clear; compare John 17. 10. with John 16. 15. All things that the Father hath are mine. John 16. 15. Father, all mine are thine, and thine are mine. John 17. 10. that is, Whatsoever doth belong to the Father as God, doth belong to Christ; for we speak not of Personal, but Essentiall properties, Christ doth lay claim to all that is natural, to all that belongs to the Father as God, not to anything which belongs to him as the Father, as the first Person of the blessed Trinity. In the 17 of John Christ proves that the Apostles were his Apostles because they were his Fathers Apostles, and given by the Father to him ver. 9. but he gives a more general reason for it ver. 10. And all mine are thine, and thine are mine: It is a general rule expressed in the Neuter gender, and therefore cannot be restrained to the Apostles, as the Socinians would limit the speech of Christ; but it must be taken in its full extent; but that I may give full weight and measure pressed down and running over, consider that the other text John 16. 15. hath a double note of universality, and therefore is very Emphaticall for the proof of the point, All things whatsoever thut the Father hath (as God) are mine , But the Father hath an eternal Godhead, infinite power and Majesty; and therefore saith Christ, they are mine. Epiphanius disputing against the heresy of Sabellius expounds this Rule thus, All that the Father hath is mine; the Father is God and I am God; the Father is Life and I am Life; for whatever the Father hath is mine. For the clearer demonstration of this truth, let us now descend to particulars. 1 The Attributes of God. 2 The works of God. 3 The worship of God, are all ascribed & given to Jesus Christ, that we may confess and acknowledge him to be God, the true God, the mighty God, the self same only God with the Father and the holy Spirit.

1 The Attributes of God are ascribed [ II] to the Lord Jesus. 1 The Eternity of God, John. 1. 1. In the beginning was the Word; [was] notes some former duration, and therefore we conclude that he was before the beginning, before any Creation or Creature; for it is said that he was God in the beginning, and his divine nature whereby he works is Eternal. Heb. 9. 14. He is the First and Last, Revel. 1. 17. hence it is that he is called the First-born of every Creature, because he who created all, and upholds all, hath power to command and dispose of all, as the First-born had power to command the family or kingdom, Coloss. 1. 15, 16, 17. Compare Isa. 44. 6. with Revel. 22. 13. and Prov. 8. 22, 23. and with my margin.

2. Jesus Christ is omnipotent, Phil. 3. 21. he is called by a Metonymy the Power of God, 1 Cor. 1. 24. He is the Almighty, Revel. 1. 8. He made all things, John 1. 3. Coloss. 1. 16, 17. Psal. 102. 26. compared with Hebr. 1. 8. 10 John 1. 10. He upholds all things, Heb. 1 3. Coloss 1. 17.

3. Jesus Christ is unchangeable, Hebr. 1. 12. cited out of Psal. 102. 26, 27.

4. Christ is Omniscient John 2. 25. He is the Searcher of hearts, Rev. 2. 23. He knows all things, John 21. 17. He is the wisdom of the Father, 1 Cor. 1. 24. He doth of himself know the Father, Mat. 11. 27. and doth according to his own Will reveal the secrets of his Fathers bosom, and therefore is called The Word, all the treasures of wisdom are in him, Colos. 2. 3.

5 The Immensity of God belongs to Christ; for he is not contained in any Place, who was before there was any Place, and did create all Places by his own Power, John 1. 1, 3. whilst he was on earth in respect of his bodily Presence, he was in the bosom of the Father, which must be understood of his Divine Nature and Person, John 1. 18. He did come down from Heaven, and yet remained in Heaven, John 3. 13.

II. Christ doth perform the Works of God, such proper and peculiar, such divine and supernatural works as none but God can perform; he did raise the dead by his own power at his own pleasure. John 5. 21, 28, 29. John 11. 25. He is called the resurrection and the life, because he is the author of both: whatsoever the Father doth, the Son doth likewise. John. 5. 17, 19. He wrought miracles, he hath the same Nature and power with the Father, and therefore doth the same works: He doth regenerate our Souls, pardon our sins, save our souls; he hath appeased the wrath, and satisfied the justice of God, by his divine Mediation; he gives Temporal, Spiritual, Eternal life. 2 Cor. 5. 17. John 6. 38. 40.

III. Divine Honor is due to Jesus Christ For, 1. All the glorious Angels are [ IV] commanded to worship him, Heb. 1. 6. 2. All true Christians are described by their calling on and believing in the name of Christ, Act. 9. 14. John 1. 12. 3. All are obliged to give the same honor to Christ, which they are required to give to God the Father, John. 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. Baptism is administered in the name and to the honor of Christ, Mat. 28. 17. 18, 19, 20.

6. At the day of Judgment every knee must bow to him, and acknowledge him to be equal 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 Apostolical 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 follows, 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 forever. 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 persuaded by these Scriptures, neither would they be persuaded 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 eternal Godhead doth subsist in the Holy Ghost, who is God blessed forever. The Holy Ghost is a spiritual and infinite substance, subsisting with peculiar properties, and acting according to the counsel of his divine will. The Apostle having distinguished between the Spirit, and the gifts of the Spirit, shows that the Spirit it self, 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 wi •• of the Spirit. 3. The discriminating energ • or efficacy of the Spirit, do all demonstrate • the subsistence of the Spirit, & peculiarity 〈◊〉 his Subsistence. When the Spirit of truth 〈◊〉 come, He will guide John 16. 13. he saith no • It, but He, and therefore doth not speak 〈◊〉 an Attribute, but a Person, He &c. which is the more to be observed, because th • word in the original which signifies Spirit • 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. John 16. 13. and therefore we ought to take special notice of that expression; and all those notes of particularity, 1 Cor. 12. applied to the Spirit, do show 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 spiritual 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 Jehovah 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 Satan filled thy heart to lie to the holy Ghost? thou hast not lied unto men, but unto God, Act. 5. 3, 4. The black and unpardonable sin is after a more special 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 Savior; 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 God's, as is evident by comparing, Psal. 95. 3, 6, 7, 8, 9. with Heb. 3. 7, 9. The Spirit of Jehovah is the God of Israel, 2 Sam. 23. 2, 3. The People rebelled against Jehovah, and tempted him in the Wilderness, 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 clear, if you compare Isa. 63. 10. Heb. 3. 7, 9. with the places alleged. 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 Levite. 19. 2. &c. compared with Heb. 9. 7, 8. and several 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 counsel 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. John 16. 13. Acts 2. 4. 1 Pet. 1. 11. and 2 Pet 1. 21. The holy Ghost is the great God and Creator of all things Psal. 93. 3. 5. Heb. 3.

The Holy Ghost is Omniscient; for he knows the deep things of God, and the secrets of men; he inspired the Prophets and Apostles, and moved them to reveal the mysteries of faith and godliness, 1 Cor. 2. 10. 11. and 1 Pet. 1. 11. 2 Pet. 1. 21. Rom. 9. 1. Rev. 2. 23.

The Holy Ghost is Omnipresent, he dwells in all Saints as in a Temple, he repairs, adorns, beautifies his Temple, and acts in every single Saint, as the spirit of disobedience acts in Children of wrath: we cannot fly from the presence of the spirit because he is Omnipresent, Psal. 139. 7.

By what hath been already written, it is evident that the Holy Ghost hath the titles and attributes of God, he doth perform works proper to God; and that divine Honor is due unto him, I shall clearly prove because it is denied by the blasphemous wits of this discoursing age.

The Holy Ghost who spake by Isaiah the Prophet, is worshipped by the Angels of God, as is most evident by comparing Isa. 6. 3. 9. with Acts 28. 25. 26 The whole Church of God is exhorted to worship the Holy Ghost as the Great God, as Jehovah, as our Make; to how down and kneel before him, that is, to give him divine worship both inward and outward, because he is our God, as appears by comparing, Psa. 95. 3. 6. 7. with Heb. 3. 7, 8. 9. The Apostle gives divine Honor to the Holy Ghost when he appeals to him as to the searcher of hearts, Rom. 9. 1. and the Holy Ghost who speaks to the Churches, joins with the son of God (who speaks to them also) in searching of the heart and reins, Revel. 2. 17. 18. 23. and all the Churches are commanded to hearken to both as unto God blessed for ever. Our souls and bodies are said to be the Temples of God because they are the Temples of the Holy Ghost; and therefore we are commanded to worship and glorify the holy Ghost with our souls and bodies; for the spirit doth dwell in his Temple that he may be worshiped in his Temple. The Temple is a profane place, if there be no worship there; and it is, must be, pure, holy and spiritual worship, and sacrifice, such as the holy spirit delights in; else the Temple will be defiled, destroyed. Compare, 1 Cor. 3. 15. 16, 17. 1 Cor. 6, 19, 20. 2 Cor. 6. 16. 18. and 2 Cor. 7. 1. The Church is blessed in the name of the Holy Ghost as in the name of God, and the communion of the holy spirit is spiritual and saving as well as the special grace of Christ, and love of the Father, as appears by that solemn Apostolical benediction, 2 Cor. 13. 14. and the beloved Disciple proclames the spirit to be the fountain of grace and peace as well as the Father of Jesus Christ, and therefore doth beg grace and peace of the Spirit of grace (who doth purify and pacify our hearts) for all the Churches, Revel. 1. 4. The holy Ghost doth regulate all Churches and Church-affairs. Acts 13. 2. 4 Acts 15. 28. Acts 20 28. Baptism is administered in the name and for the Honor of the holy Ghost. Matth. 8 19 The holy Ghost doth bestow upon us, and work in us those spiritual and glorious blessings which are sealed in or conveyed by Baptism, and therefore we are more especially Baptized by the holy Ghost. Matth. 3. 11. John 3. • . 6, for we are born of the spirit, regenerated, washed, renewed by the spirit, who purifies the soul as water doth the body, Titus 3. 5, 6.

The violation of the Honor and worship of the Holy Ghost is most severely punished, Mark 3. 29. Hebr. 6. 4 Hebr. 1 • . 28. 29. and therefore there is special care taken in the holy Scriptures both for the preservation and vindication of the honor of the Holy Ghost; we must not grieve, vex, resist quench the Holy Ghost, that is, we must not displease him, we must not disobey him, we must obey his dictates, his motions, we must be quickened, taught, led, ruled, governed by him: we must attribute all the glorious Titles to the Holy Ghost given him in Scripture, of which we have so largely discoursed; we must acknowledge him to be the Spirit of Truth, and therefore must believe in him; the spirit of supplication, the spirit of grace and holiness, and therefore love him and pray to him: we must either renounce our Baptism in his Name, or else we must confess that we are obliged to believe in him, reverence, love, obey, glorify him with all inward and outward worship: for we are debtors to the Spirit▪ to live to the Spirit, and glorify the Spirit of regeneration who works in us the instrument of Justification, that there may be an effectual application of Christ to our souls; though Christ make the purchase, the Spirit of adoption makes the assurance, he seals us up to the day of redemption, and therefore good reason have we to offer up our souls and bodies in a spiritual sacrifice to him; for these temples were made for sacrifice; Rom. 12. 1, 2. 1 Pet. 2. 5, Now if God who will not give his glory to another, because he is true and just, gives all this glory to the Holy Ghost, it concerns us to glorify him.

If there were not all this and a great deal more to be said for the honor of the Holy Ghost, yet it were an invincible argument to me if I could only say that the Holy Ghost is God, and therefore to be worshipped as God with Divine worship; The Holy Ghost is one with the Father and the Son, one God, and therefore all three are to be worshipped with the same Divine worship. It were enough for such men as have not so much as heard whether there be any Holy Ghost, or no, Acts 19. 2. to talk as the filthy dreamers and blasphemous Heretics of this rotten age usually do, who belch out the language of Hell against the Spirit of Grace; and I cannot but wonder that subtle Jesuits, Arminians and Socinians who pretend to study and search the Scriptures, should say that there is nothing to be found in Scripture concerning the worshipping of the Holy Ghost.

That the Spirit acts according to the Counsel of his Divine will, hath been sufficiently proved; only it must be considered that as Father, Son and Spirit have but one Nature, so they have but one Will.

Concerning the Peculiar and Personal properties of the Holy Ghost, I shall treat when I come to speak of the distinction of these subsistences.

For conclusion of this chapter I am to prove that the Godhead doth subsist in Father, Son, and Spirit, all three without any multiplication of the Godhead.

The Father and the Son are but one God, John. 10. 30. I and my Father are one. The Father , Son and Spirit, all three are but one God. 1 John 5. 7. There is but one God. Ephes. 4. 6. Deut. 6. 4. Isa. 44. 6. 8. Isa. 45. 21. 22. Nay there can be but one God; there can be but one most Perfect being, one infinite Perfection; the most perfect being is the most single being, and therefore Father, Son, and Holy Ghost are all three but one only God; they are Consubstantial, Coequall, Coeternall, they have one Nature, Mind, Will, Power, Godhead: Some b of the Ancients who meant well, said there were three Substances, but they meant three Subsistences or Persons, as Hilary expounds them; for, saith he, They did not intend to assert three different essences.

Hence it is, that such as were more wary in their expressions, did use the word Subsistence, and said that there were three subsistences, but one substance or essence in this divine Trinunity. This is the first of all the Commandments, to acknowledge one only God, Mark 12. 29. As there is but one Mediator to intercede, so there is but one God to justify, and intercede unto for justification. 1 Tim. 2. 5. Rom 3. 30. Gal. 3. 20. It is one and the same God who commands heaven and earth, Deut. 4. 35 39. Isa. 37. 16. The gods of the heathens were false gods, dunghill-gods, or devil-gods: Magistrates are but mortal gods; they must die, and rise to judgment, and hold up their hand at the tribunal of Jehovah, Psal. 86. 8, 9. 10. Psal. 82 6, 7. 1 Cor. 8. 6. I prove this point at large, because I perceive by Mr. Fry his sad account, we are much misconstrued in this weighty point, as if by acknowledging three distinct subsistences, we did create two new God's, and affirmed Jesus Christ and the Holy Ghost to be two distinct God's both from the Father and from one another. But we are no Tritheites: We acknowledge a Trinunity, as well as a Trinity in opposition to the error of the Tritheites; we believe the Unity of the Godhead; and I never read of the Trinity of the Godhead in English, until I read it in the Title of Mr. Fry his Opinion, which he delivered to the House, and hath since printed and published to the world.

We do believe that God is one, most singly and singularly one, and an only one: The unity of the Godhead is not a generical, or a specifical unity, but a most singular unity, which I need not call a numerical unity, as some do; I had rather call it the most single singular and perfect unity, as some profound Divines do, who have told me what I have read in others, that I had need be very curious in the delivery of this weighty point. All the three Persons have one and the same single and infinite Godhead, and therefore must needs mutually subsist in one another, because they are all three one and the same infinite God. Three consubstantial, coessential, coeternal, coequal Persons, are distinguished, but not divided, are united, but not confounded; united in their one nature, not confounded in their distinct subsistences; nay though their subsistence is in one another, yet their subsistences are distinct, but their nature most singularly the same; nay the divine nature • is as singular as any one of the single subsistences, and yet whatever is proper to the Divine nature is common to all three of these Divine subsistences; and the Divine nature doth not subsist out of these three Divine subsistences.

But the more we deliver concerning the unity of the Godhead, the more advantage do the Socinians hope to gain for the justifying of their blasphemous dreams: for • f this unity of the Godhead be not only • otionall but real, and God is most singly and singularly one, and an only one, as hath been proved; why then say they, We will be bold to urge an invincible argument to prove that God the Father alone is God, and therefore neither Jesus Christ nor the Holy Ghost is truly and properly God by nature. God the Father alone is the only true God; but neither the Son nor the Holy Ghost is God the Father. Ergo, neither the Son nor the Holy Ghost is the only true God. For the proof of this Proposition, That the Father alone is the only true God, they cite some of those places which I have alleged to prove the unity of the Godhead; but they lay most weight upon John 17. 3. Behold, say they, a plain acknowledgment from the mouth of Jesus Christ: Christ doth acknowledge his Father to be the only true God, and therefore doth exclude both himself and the Holy Ghost; for there is but one only God, and God the Father alone is that only true God.

These subtle Heretics are guilty of a pitiful piece of Sophistry in the drawing up of this argument, which is more full of blasphemy then wit: for observe,

1. Our Savior doth not say, [That we may know Thee only to be the true God] but [That we may know Thee the only true God:] For as Athanasius said well, We must know Jesus Christ to be the only true God also; because Christ, and so the Holy Ghost also, is one and the same God with the Father; all three Persons are the only true God; for though they differ in subsistence, they do not differ in nature, they have all of them one and the same singular Godhead, the self-same divine nature; the Father, Son and Holy Ghost, are but one and the same infinite Spirit, one Jehovah, one God, who is the only true God, God blessed forever.

Now it doth not follow that the Father, Son and Spirit do differ Essentially, because they differ personally: for these three are • ne, 1 John. 5. 7. One God, who is the only • rue God. The Father is the only true God; behold, the predicate in that proposition is not personal, but essential, and • very Essentiall Predicate belongs to all and • very one of the three persons, because they have one and the same Divine Essence, and therefore the Apo •• le saith these three are • ne. 2. Observe how the 17. of John and • . verse is expounded by John himself, • John 5. 20. And we know that the Son of God is come, and hath given us an understanding that we may know him that is true, and we are in him that is true, in his Son Jesus Christ. This is the true God and Eternal life. Now add, John 17. This is life eternal to know thee the only true God, &c. and then put all together thus, This is life Eternal that they might know thee the only true God and Jesus Christ whom thou hast • sent. [The only true God] for as John himself expounds This Jesus Christ is the true God and Eternal life. 1 John 5. 20.

3 Observe that John himself expound • this also of the Holy Ghost; for, Father, Son, and Holy Ghost are one only God, 1 John. 5. 7. These three are one; and therefore i • doth not at all follow that the Son and Spirit are not the true God, because the Father is the only God; for they are all three one and the same God, who is the only God, the only true God.

4. Observe that I do not (as some learned men do) only affirm that the word [only] is put there to exclude false gods, but I say it doth also deny Jesus Christ, and the Holy Ghost to be different God's, other gods from God the Father, because they are one and the same God with the Father, as is evident in those two places 1 John 5. 7. 20. cited before.

Those learned men do well to exclude false gods, the Socinians do ill to exclude the Son and Spirit who are the same God with the Father; [only] doth exclude every false god; but the Son and Spirit, are (as the Father is) the only true God, blessed forever.

The term [only] doth not exclude any Divine person, but it doth exclude all and everyone of the creatures; because every Divine person hath the same Divine nature, but no creature is capable of the Divine nature, unless we do understand it as 2 Pet. 1. 4. is to be understood, of the image of God, or having such an interest in the Divine Attributes, that God will exercise and put forth his wisdom, power, and all, for their everlasting good, and be himself their all sufficient reward, portion, and objective happiness. And it is to be observed that the terms Only and True, are both applied to the same part of the Proposition, namely to the Praedicate alone.

5. This is life eternal, to know thee: But the Text saith, This is life eternal to know Jesus Christ also; that is, this is the way and means for the obtaining of eternal life, and this is the beginning of eternal life, to know, believe, love and obey Jesus Christ. But eternal life is perfected by knowing of God in heaven, not by faith but by sight. Now eternal life doth not consist in the knowledge, belief, or love of any mere creature; and therefore the Godhead of Jesus Christ is proved out of this very Text, which they urge (who deny his Godhead) to justify their blasphemy in the denial of it.

6. Eternal life doth consist in knowing of Jesus Christ, whom God hath sent to be our Mediator; and this eternal life will be perfected in heaven, when the mediation of Christ will have an end: and therefore it is the knowing of and believing in this Mediator as God satisfying for us, which makes us happy; for he doth perfect the work of Mediator as God by his eternal Spirit, that is his divine nature, Heb. 9. 14. and by the blood of God, Act. 20. 28. By the sufferings of the Lord of glory, 1 Cor. 2. 8. for he obtained eternal redemption for us by virtue of his eternal spirit, Heb. 9. 12. 14.

7. To know Jesus, that is, to know him as a Savior, as one that saves us from our sins, is to know him as a God, as one God with his Father, as the true God & the only God; according to that which we read Isa. 43. 10, 11, 12, 25. that ye may know and believe and understand that I am he; I even I am Jehovah, and beside me there is no Savior. And Isa. 45. 21, 22, 23, 24, 25. There is no God else beside me. A just God & a Savior, there is none beside me. Look unto me and be ye saved all the ends of the earth, for I am God, and there is none else.—to me every knee shall bow.—in Jehovah have I righteousness. —In Jehovah shall the seed of Israel be justified. Compare this with Rom. 14. 10, 11 and the Socinians may as safely conclude that the • e is no other God but Jesus Christ, as they ma • conclude that there is no God but God the Father, from the 17. of John. But they and we ought to conclude from these and the other Scriptures mentioned before, that Jesus Christ is not a different God from his Father, but is one and the same God with him. These exclusive and restrictive Terms [One, and Alone, &c.] do not then exclude any of those three who are one in nature and essence, though they differ in their manner of subsistence: for I cannot conclude from that • ext, 1 Cor. 8. 6. To us there is but one God, the Father, &c. that the Father only is God; no more then I can conclude from the words following in the very sam • verse [and one Lord Jesus Christ] that Christ only is Lord, and so exclude the Father from Lordship as the Socimans would exclude the Son from the Godhead. 1 Tim 6. 14, 15, 16. is urged by some to prove, that Jesus Christ only hath immortality: but they dare not conclude from thence, that God the Father is not immortal. I read Mat 23. 10. One is your Master, even Christ: but I must not conclude that the Father is not our Master; for the Father teaches, John. 6. 45. and the Holy Ghost was Doctor, Master, Teacher even to the Apostles themselves, John. 14. 26. John 16. 13.

If that Text 1 Tim. 6. 15, 16. be meant, as some conceive it is, of God the Father; yet I find the same Titles given to Jesus Christ, Rev. 19. 16. and therefore I conclude, That both are one and the same immortal God and King, 1 • im. 1. 12, 16, 17. 1 Joh. 5. 20.

I read, 1 Cor. 12. 4. That the same God worketh all in all. & v. 11. that one and the self same Spirit worketh all: but I dare not conclude from thence, that the Spirit only is God, and that the Father and the Son work nothing at all.

From these and many other such like expressions, we may safely conclude—1. That these terms [one, and only] are not always universally exclusive in the Scripture sense, if all circumstances be duly considered and the Scriptures rightly compared, 1 Cor. 9. 6. I only and Barnabas; The word [only] doth not exclude Barnabas, but include him; Barnabas was joined with Paul; but Jesus Christ is more nearly joined with the Father. John 8. 9. Jesus was left alone; but the woman was with him, all that were for her condemnation are excluded. 1 King. 12. 20. There are two exclusive terms; [There was none followed the house of David but the Tribe of Judah only] and yet the Tribe of Benjamin adhered to David, as you may read in the next verse But surely the Father, Son, and Holy Ghost, are more closely united then the Tribe of Judah was with the Tribe of Benjamin. Deut. 1. 36. None should see the good Land save Caleb, but Joshua is joined with him v. 38. and therefore he was not excluded. You see here is some union or conjunction still between the persons that are included; but there is the highest union, nay, unity between the Father, Son, and Spirit, because these three are one in nature, and that nature most simply single, and singularly one.

2. When the term Only, or any the like term is applied to the Divine nature, or to any Divine Title, Attribute, or Work , the Father, Son and Holy Ghost being one in nature, cannot be divided or separated by that exclusive term, though there is a personal difference between them, and a special order and dispensation to be observed amongst them, as we shall hereafter prove. But the intent of the Holy Ghost is to exclude all that are not God's by nature, as the Apostle speaks, Gal. 4. 8. from the Godhead, and from laying any claim to the natural Attributes of God, or pretending to do any work that is proper and peculiar to God. The true and living God is opposed to Idols, 1 Thes. 1, 9. But Jesus Christ and the Holy Ghost are to be acknowledged and served as one • rue and living God with the Father. The living God, the God of truth, and King of eternity, is opposed to those counterfeit God's, Jer 10, 11, 12. And therefore when the Apostle saith There is no other God but one, 1 Cor. 8 4. He tells you whom he doth exclude, such as are but conceited gods, so called and so reputed, equivocal gods, v. 5, 6. The Lord Jesus and the Holy Ghost are God by nature, the same God with the Father, and therefore they are not excluded. In like manner, when it is said that Jehovah alone did lead the people in the wilderness, and cond • ct them unto Canaan, that exclusive particle is put to exclude strange gods, such as were then idolized, but were indeed no God's, as is most evident, Deut. 32. 12. So Jehovah alone did lead him, and there was no strange god with him: but these strange gods who are here excluded, were no gods, as is clear by comparing the 16. and 21. verses of the same Chapter.

I have already proved that the title of Jehovah is given both to Christ and the Holy Spirit, and therefore when it is said, Jehovah alone did lead them in the wilderness, the Son and Spirit are not excluded; for the Spirit did instruct and guide them in the wildernese, Nehem. 9. 20. and the Spirit did instruct their teachers also; but they rebelled against the Spirit Isa. 63. 10. And Jesus Christ the Angel of God's presence was present with them to guide them Exod 23. 21. The Name of God, and the Nature of God is in him, for he is to pardon sin, or punish as • e pleases. Our Savior is called The only Lord, and, The only wise God. Jude Epistle. in the 4, and 25. verses; but the Father is not thereby excluded from being God, for he is the only wise God also: 1 • im 1. 17 and therefore by the same reason the Father is the only true God and the Son and Spirit are the very same only true God also. When our Savior presses that Text Mat. 4. 10. Thou shalt worship the Lord thy God, and him only shalt thou serve; he doth not exclude himself, or the Holy Ghost; for both are to be worshipped with divine worship, as hath been already proved at large in this very Chapter. Many other proofs might be produced from other Scriptures, and divers other arguments colle • ed from the 17. of John, to prove that Jesus Christ is not excluded from being the same only God with his Father. To know Christ who is God, and anointed of God, Heb. 1 8, 9 Psal. 45. To know Christ whom thou hast sent; E • go he was a divine Person before he was sent to take the human nature, and he had eternal glory with his Father before the world was, John 17. 5. Na • his calling of God Father, makes him equal with God; nay, he is not only equal to, but one with his Father, John. 5. 18. John 10. 30. Moreover, if the Father have not a divine and eternal Son how is he a divine and eternal Father? Finally, if the Father Son, and Holy Ghost are not all three the same true God, there is no God, for these three are one, and therefore all three are one God, or else there is no God at all: from whence it will follow, that if we will be Socinians, we must be Atheists. The Son and Spirit have the same nature with the Father; and therefore if his nature be divine, so is theirs.

CHAP. V.

The Manner of GOD'S Being or Subsisting in the Father, Son and H. Ghost, is the best manner of Being that is or can be, and the single Godhead is thereby thrice illustrious throughout the woe • ld.

HItherto we have contended for the truth of this Divine Being or Subsisting: Now • e shall demonstrate the excellency thereof. God is made known to us as the everlasting Father of our Lord Jesus Christ, and is to be adored & worshipped as the Father of our Lord Jesus, Rom. 15. 6. Ephes. 1. 3. 2 Cor. 1. 3 If God had been the Father of men and Father of Angels only, and not the Father of our Lord Jesus, he would not have been so exceeding glorious as now he is: for Angles have but a sinite excellency; but when he begets a Son equal to himself, without any change in himself; and the begetting of this glorious Person, is as eternal as the divine nature it self; This mystery is exceeding glorious and admirable, and like the Godhead incomprehensible. Moreover, the Lord Jesus Christ his own Son, Rom. 8. 32. and his only Son begotten by eternal generation, John. 1. 14. being the illustrious brightness of the Fathers glory, and the express character of his subsistence, is so exceeding glorious, that the most glorious Angels above are commanded to adore and worship him, Heb. 1. 3, 4, 5, 6. For to which of the Angels said God at any time, Thou art my Son, this day have I begotten thee? And therefore when he brings his first-begotten, and his only begotten Son into the world, he saith, And let all the Angels of God worship him. Behold how the Godhead shines gloriously not only in one single Person, but in Father and Son both, by this manner of subsistence; that every tongue may confess Jesus Christ to be God and Lord, to the glory of God the Father. And therefore the Father is not lessened or robbed of his glory, by the glory of his coequal Son, Phil. 2. 6. 11. but there is a pious acknowledgment made of this glorious mystery, which doth very much redound to the glory of God the Father. For by this means God the Father is acknowledged to be the First personal Principle subsisting of himself, and by himself; for he received not his subsistence from any other, and he gives subsistence unto two glorious Persons equal with him • elf. The Socinians seem to be very zealous for the glory of God the Father; and therefore they deny the Godhead of Christ and the Hol • Spirit, to the glory of God the Father, as they pretend: but the Scripture teaches us the contrary, namely to confess the Godhead of Christ and the Holy Spirit to the glory of God the Father For it doth exceedingly redound to the glory of the Father, that he gives subsistence unto two glorious Persons who are equal to himself, and yet receives no subsistence from them, or any other. For as the Father hath life in himself, so hath he given to the Son to have life in himself, Joh 5, 26. There is a subsisting life given to the Son by an eternal generation; and the Father hath life in himself, and self-subsistence also. And yet on the other side, it is no dishonor to the Son to be begotten of the Father, and to receive subsisting life from the Father; for the Son hath life in himself also, and being God of himself, quickens whom he will by his divine power even as the Father doth; for he hath the very same power and will which the Father hath, because they have both one and the same divine nature; and therefore the Jews did conclude a • ight, when they said, that our Lord Jesus made himself equal with God by saying he was the Son of God, John 5. 18. It is no dishonor to Jesus Christ to receive subsisting life in such a glorious way from the • ather, as that he is equal with the Father, nay one with the Father, and therefore is to be worshipped with one and the same worship with the Father, with divine and spiritual worship, inward and outward worship the worship of our bodies and souls, of our whole man. For all men are bound to honor the Son, as they honor the Father, Joh. 5. 23. And let all Socinians take special notice of what follows: He that honoreth not the Son, honoreth not the Father which hath sent him; Joh. 5. 23. • et them not then pretend, that they dishonor the Son (by denying his Godhead) to the glory of God the Father; for the Father will maintain and vindicate the honor of his first-begotten, and only begotten Son. And let them diligently consider that Text in the 2. Epist. of John. Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God; he who abideth in the doctrine of Christ, he hath both the Father and the Son. It is for the honor of our great Ruler Jesus Christ, that he was begotten from the days of Eternity, Mic. 5. 2.

Finally, it doth much redound to the glory of the Father and the Son, that both do concur to give Subsisting life to the Coequal Spirit by Eternal Spiration. The Father and Son do both breathe forth this glorious Spirit. The Spirit of Elohim, of both Persons, Gen. 1, 2. The Spirit that proceeds from the Father, John. 15. 26. is sent by Christ from the Father, and the Spirit is given by Christ. Christ breathed upon the Apostles, when he gave the Holy Ghost to them, to show that the Spirit was breathed forth by himself as well as from the Father, John. 20. 22. And he is often called the Spirit of the Son. The Holy Ghost doth receive of that which is Christ's, as well as the Fathers, John. 16. 14, 15. and Christ is glorified by the Spirit, John. 16. 14. as the Father is glorified by Christ. For Christ receives from the Father, & the Spirit from Christ, what they both reveal to the Church of Christ. Nor is it any dishonor to the Spirit to proceed from the Father and the Son in such a glorious way as to be equal with them, nay one with them 1 John. 5. 7. For all the Churches of Christ are obliged by the first Sacrament of Christianity, to honor the Holy Ghost with their bodies and souls, which are his holy temple as they honor the Father and the Son. The Spirit of • ehovah is the God of Israel. 2 Sam 23. 2, 3. The Holy Ghost, as he is one God with the Father and the Son, hath an infinite essence, which doth exist of itself▪ though as he is the third Person, he hath not subsistence from himself, but by Emanation, Procession, Spiration from the Father and the Son; and yet both concur to build a Temple to the Holy Spirit that he may be worshipped as God. These three, Father, Son, and Holy Ghost, do take mutual delight, content, and satisfaction in one another; The distinction between them is not Absolute, but Relative only they do mutually subsist in one another, and all of them subsist in the same glorious Godhead, which Godhead dwells equally in its fullness in all three, and is as truly the nature of the Holy Ghost, as it is the nature of the Father and the Son. And this Divine nature is infinite, not included in, or excluded from any place.

The Divine works, whereby the glory of the Godhead is so much manifested unto 〈◊〉 are performed by the Godhead subsisting in the Holy Ghost as well as in the Father and the Son: For all the works of God upon or about the Creature for their creation, sustentation or regulation are inseparably united; as • ugustine often argues, and the schoolmen from him: All things are of the Father by the Son and through the Spirit, 1 Cor. 8. 6. John 5. 19. John 1. 3. Gen. 1. 2. 1 Cor. 12. 11, 13. Ephes. 2. 18. so that by the majesty of all three shining in the Word and the joint concurrence of all three in every work that is properly Divine, the Godhead is made thrice illustrious throughout the world, and yet the Godhead remains singly and singularly one in all three Subsistences.

Finally the Natural and Infinite perfection of the Godhead requires this wonderful Communication of Subsistence by the Father as the First Personal principle to the Son, and by the • ather and the Son to the Holy Ghost. For it is most certain that God is not capable of any other being, or any other manner of being or subsisting then what he hath, for he hath the best being that is, nay the best that Can be, because the being of God and the manner of being or subsisting of the Godhead in these three, Father, Son, and Holy Ghost, is infinitely perfect, and there can be no better being, or manner of being or subsisting then that which is perfect, infinite, and infinitely perfect. The Father did not Arbitrarily beget his Son, nor did the Father and the Son Arbitrarily concur in breathing forth the Holy Ghost, but the Natural and infinite perfection of the Godhead did require this wonderful communication of itself, because such is the Natural perfection of the Divine Nature or Godhead, that it could not be fully communicated, unless subsistence were communicated by the Father to the Son, and by both to the Spirit for their mutual, Eternal, Infinite satisfaction and delight; and therefore the Father did not beget his Son, nor did the Father and Son breath forth the Spirit Arbitrarily, but Naturally and Necessarily, though Voluntarily for the Eternal satisfa •• ion of all three Susistences, that the whole Godhead might be in every one of these three according to its infinite perfection, and all three subsist in the unity of the Godhead, and dwell in one another, mutually possess, love & glorify one another from everlasting to everlasting, because all three are Coessential, Coequal, Coeternal▪ every one of the Persons, the third as well as the first, being God by Nature, Gal 4. 8. and not by the mere favor of any one or more of the Coessentiall persons. And therefore both the generation of the Son and breathing forth of the Spirit must needs be Eternal, because both are Natural: for whatsoever is Natural unto God must needs be Eternal: but because the Father is the first Personal Principle of subsisting life, all is from him by the Son. 1 Cor. 8. 6. and all is referred back again to him as the first Personal Principle, even by the Son, John 5. 19. in regard of the Fathers Self subsistence, his order of subsisting, and his communicating f subsistence to the Son and Holy Ghost, though all things in the world are wrought by the Spirit also as hath been shown: And hence it is that the Name of God is most familiarly given to the fa • there both in the Old and the New Testament, • hough Father, Son and Holy Ghost are all equally God, nay are one and the same God, who is the only true God blessed forever. We may then look upon the Son, admire and bless the Father, look upon the Father and bless the Son, look upon Father and Son and bless the Spirit, look upon all three, admire and bless, adore and love, know, believe and obey all three coequal persons, subsisting in the same most single Godhead, and have access to the Father through the Son, and by the Spirit with reverence and confidence, zeal and love.

CHAP. VI.

The Divine Subsistence being the most excellent Subsistence that is or can be, the word Subsistence or Person cannot be attributed after the same manner to God, Angels and Men.

IT is not my business at this time to make any Metaphysical distinction between 〈1 page duplicate〉 〈1 page duplicate〉 the Persons of Men and Angels; b •• I desire to distinguish between created an • uncreated Persons▪ because uncreated Persons subsist in one single and infinite ess • nce▪ It may seem strange to some Metaphysical wits that one Person, and much more th •• three distinct Persons should subsist in o •• single and undivided essence; but these discoursing wits do not distinguish betwee • created and uncreated Persons. 2. 〈◊〉 ground their faith on scholastical subtlety • ▪ 3. Do not study the Holy Scriptures wi •• humility and faith, and beg a blessing o • their studies by fervent Prayer▪ For they might read in the Scriptures of a divin • Person subsisting in the divine nature. Phil 2. 6. Being in the form of God, &c. That is subsisting in the Nature of God, because it presently follows, that therefore he thought it no robbery to be equal with God; for Persons that are coessential 〈◊〉 needs be coequal; Christ and his Father do both subsist in the same divine essence, for Christ is the express image of his Fathers subsistence, and he and his father are one, one in essence, John 10. 30. Heb. 1. 3. We find this interpretation was received in the time of Justinian the Emperor, and therefore it is not an interpretation lately coined. Because it is said [who being in the form of God,] the Holy Ghost doth demonstrate the Hypostasis or Subsistence of the Word in the Essence of God. And because it is said that he took upon him the form of a servant, it signifies that God the Word, [that is God the Son,] is united with the Nature, not the Subsistence or Person of man. He did subsist in the nature of God, but he did assume the nature of man, and therefore Christ hath a divine subsistence, no human Person; no human Person subsists in the nature of man; nor doth the Person of an Angel subsist in the nature of an Angel; but the divine Person of Christ doth subsist in his Divine Nature, nay all the three Persons do subsist in the single and infinite nature of God. From whence I conclude that there is not only a manifest, but an infinite difference between created and uncreated Subsistences or Persons; And I speak of Persons, rather then Personalities, because those abstract notions are not very well understood by the most discoursing men; for even they acknowledge that Abstracts are not well, or not happily understood, unless you descend to the consideration of their subjects. My purpose therefore upon most mature deliberation, is, 1. To distinguish between created and uncreated Persons. 2. To treat of uncreated Persons rather then Personalities, that is to treat of the three Persons not abstracted from, but subsisting in the divine nature. I will not speak simply of the Son, as a Son in that abstract relation, or of the Son as a Person, or as the second Person, by abstracting his Personality from the Divine Nature in which he subsists; but I desire to speak of Jesus Christ, as subsisting in the nature of God, according to that expression of the Apostle, Phil. 2. 6. who subsisting in the nature of God. For I am resolved to follow the Scripture, and I do not think it safe to abstract the incommunicable Subsistence of Christ, from the Divine nature in which he subsists, least I fall into vain speculations, as many learned men have done. Now if you take in the Divine Nature of Christ, (and there is the same reason of all three Persons, because all have the same Divine Nature) there will be I say not only a manifest, but an infinite difference between the Person of Christ, and the Person of the most glorious Angel in Heaven. They who have long studied the most refined and curious part of Metaphysics, when they come to discourse of the distinction between a singular Nature and a Person, are forced to confess that they do confine their speech to created Natures and Persons, because there is even almost nothing evident to them by the light of reason, concerning the Divine nature and uncreated Persons. And therefore on the other side, it well becomes me to confine my discourse to uncreated Persons, because there is so vast a difference between them, and the most excellent of all created Persons; only something I must say of created Persons, that by comparing them with uncreated Persons, I may demonstrate wherein they agree, and wherein they differ.

Boetius relates, that when there was an Epistle of the Council of Chalcedon read, in which there was this Orthodox Position, That Jesus Christ is a single Person, and yet there are two distinct natures in his single Person; Boethius desired the learned men then present, to assign the difference between a singular Nature, and a Person, and no man, saith he, was able to tell me the difference, or to declare what a Person was. But though Boethius smiled at the ignorance of others, yet he was not wise enough to conceal his own; for he defines a Person thus; A Person is the undivided substance of a rational nature. I am not at leisure to reckon up the defects of this imperfect definitiō. Vasquez is bold to say that Aristotle knew not how to distinguish a Person from a singular nature. And there is no doubt but very wise men have erred grossly in this point for want of studying, • ▪ The state of the soul in its separation from the body. 2. The human nature of Christ assumed without any human person. 3. The difference between the Divine Nature, and Persons which subsist in it. I believe Aristotle did not study the first so exactly as he should have done; and I am sure he knew nothing of these two last most considerable points. I shall not stand to show the vanity of Laurentius Valla, who seems to forget all his Elegancies when he comes to discourse of a Person, and draws his arguments from the flourishes of an Orator, or the several passions, humors, relations, conditions, or offices of men that are personated upon a Stage; and therefore this Whiffler deserves to be hissed off from his stage, for he doth only make sport for Atheists and Familists by such ridiculous discourse. And he is sufficiently absurd, when he stoops so low as to say, that a Person is a Quality, and that there is a triple Quality in God. And Scaliger shown his Critical skill in Divinity to purpose, when he was so foolish as to say that a Person doth not signify a substance, but a quality. Bellarmine is Orthodox in this point, and proves at large that the word Person doth usually signify a Substance, in very approved Authors both sacred and profane. Well may we then say, that the Church of God hath not offended the curious ears of such as are the great Masters of language the Orators, Civilians, Grammarians and others, when they say that a Divine Person doth at least connote the Substance or Nature of God; and the self-same substance being in all three persons, it doth not follow as Gostavius, or Mr. Fry would have it, that there are three Substances in the Godhead, because there are three Persons subsisting in the Godhead; for the substance or nature is the same in all three Persons, Father, Son, and Holy Ghost. And we speak of the substance of the Persons, when we describe them, not that we may show wherein they differ, but that we may show wherein all three Persons agree. And if we should abstract the Personality of these uncreated Persons from their Divine Substance or Nature, when we describe them, we should seem to rob them of their Divinity even in the very description of them. We must not say that a Divine Person is a mere relative Propriety, or a pure manner of being, existing, or subsisting: for every person is God, and all three Persons but one Jehovah, one God. They do imprudently destroy the divine and coessential Trinunity, who affirm the Holy Trinity to be nothing else but three Proprieties or three manners of subsisting. For what is that consubstantial Trinunity, of which the Ancients speak, but the single and infinite substance or essence of three Divine Subsistences or Persons? If you leave out the Divine Essence or Substance out of the definition, how is it a Consubstantial or Coessential Trinunity? The Father, Son, and Holy Ghost, all three do naturally subsist in the same divine and undivided nature. I must therefore describe Divine persons as divine persons, when I am to put a difference between them & uncreated persons; and if I describe them as Divine persons, I must not abstract their personal proprieties frō their divine nature, though what is Personal may in some sense be affirmed to be naturally due to that particular person. But besides those Personal Proprieties or Characters whereby the Father, Son and H. Ghost do appear even to our weak understanding, to be three distinct Subsistences; the whole and undivided Godhead dwells in everyone of these three Subsistences, though it do subsist after a different manner in everyone of the three. The Father is God subsisting after that peculiar manner, which is proper to the Father: Now that peculiar manner of subsisting superadded to the Divine nature, doth make a true distinction between the Father, and the other two Subsistences, but it makes no Composition at all, either in the Father, or in the Godhead. Hence it is that divers profound and Orthodox writers maintain, that A divine Person is nothing else but the very Divine Essence itself modificated. Give me leave to explain this abstruse notion a little, by giving an instance in the 1. Personal Principle, God the Father.

God the Father is the first Person of the Godhead distinguished from the Son and Spirit (who are one and the same God with him) by his peculiar manner of subsistence, singular relation, & incommunicable properties.

Here is, as they love to speak, the Divine Essence modificated with a peculiar manner of subsistence, a singular relation and incommunicable properties. What this peculiar manner of Subsistence, singular Relation, and incommunicable Properties are, I shall demonstrate when I come to treat of the distinction of these 3 Divine Subsistences in the very next Chapter. I hope I need say no more to prove, that A Divine Person doth at least connote the Substance, Essence, Nature of God; and therefore it will not be safe to abstract the Personality of an uncreated Subsistence, from that single and infinite Nature which is one and the same in all three Subsistences. I do not find the most raised Metaphysical wits very forward to define or describe a Personality; but they speak of a Person in concreto, of a Subsistent rather then a Subsistence; and of a Suppositum, rather then an abstract Suppositality. The imperfect Definition of Boethius is commonly too commonly received in the Schools; and he saith, a Person is an undivided substance. They who have studied the point more exactly, and correct his definition, do all agree that a Person is an undivided substance, an understanding substance, a complete, incommunicable, independent substance, which doth not depend upon anything else by way of inhaesion, adhaesion, union, or any other way, for its sustentation. This is the general and common opinion. I know there are some private opinions, as I may call them, concerning the Formality of a Person; which I shall but point at, and easily confute with the light & gentle touch of a running pen. It is very absurd to say that a Person is made complete in his subsistence by any accidents or any formality arising from an heap of accidents, because a Person is the most perfect substance, and therefore cannot be made complete by any accidental subsistence; there is a manifest contradiction in that ridiculous expression. Aristotle saith that singular substances do subsist 〈 in non-Latin alphabet 〉 most properly, principally, perfectly; To subsist by its self, is the most perfect kind of subsistence; and that cannot be said to subsist by itself, which doth subsist by an heap of accidents. Others say that a person is completed by a mere Negation, but Subsistence is positive, though Subsistence may be described by some expressions that are negative. The second person of the Trinity doth supply and perform all that an human person can perform to the human nature of Christ. Now to say that the Divine person of Christ doth supply the room of a Negation, and do all that a Negation can do, is to say it doth very little or nothing at all. Finally, some say that a person is completed by the Existence of its nature. But it is clear that a soul in the state of separation doth exist, and yet that soul is not a Person, nay never was a Person at the first instant of its creation or union. And it will be most absurd to say, that the human nature was assumed by Christ, and hypostatically united without or before the existence of that nature, because it was united before it had any human subsistence, and consequently before it had any existence, if that subsistence be nothing else but existence, as these Discoursers suppose. But it is high time to leave pursuing of these wanderers; For it is clear, that Subsistence is a Positive and Substantial Mode, because the most perfect manner of being, which we express as well as we can, when we say, A Person doth subsist by itself, without union unto, or dependence upon anything else for its sustentation; nay, that it is uncapable of any such union, though it be for the present in a state of separation. And therefore the Schoolmen usually say, Quod subsistit per se, nec est nec esse potest in alio, ullo modo; quia subsistere per se sumitur pro perfectissimo modo subsistendi per se. It is evident by what hath been said, that even created persons are defined by their substance or nature which is instead of a Genus when we define a Person in Concreto; and when we speak o • the Formality of a Person, we say it is a substantial mode, and the most perfect manner of subsisting; and therefore a created person is not completed by any quality or accident whatsoever. Now if a created person be a substance, and the Formality of a created person be substantial, I have no ground to abstract a Divine Person from the Divine Substance or Essence, because a Divine person cannot be separated from the Divine nature; as the human nature may be from an human person; and though a Praecisive abstraction doth not lay any ground either for a Rational negation, or a real separation; yet if the Divine Nature be not considered and taken notice of in the description of every Divine Person, men will be apt to conceive that the Divine Nature and Persons may be separated. The Scripture doth not present any such abstract notion of the Father, Son, or Holy Ghost unto us, but teaches us to consider them as Divine Persons, that is, Persons that have a Divine nature; for else we should make a Trinity of Modes, no Trinunity; a Trinity without God or Godhead, and give our adversaries cause to say what they have said, without cause, contrary to their own principles as well as ours; E • Trinitatem sine Deo! for even they themselves acknowledge the first Person of the blessed Trinity to be God. It is our wisest course therefore to describe every Person as a Divine Person, as God, and acknowledge all three Persons to be one and the same God, according to the Scriptures. For we must not only consider three Personalities, but three Persons, and the same single Godhead in all three Persons, and all three Persons in the Godhead. I must not treat of the first Person simply as a Father, but as a Divine and Eternal Father, as God the Father, Rom. 15. 6. Ephes. 5. 20. Coloss. 2. 2. Joh. 17. 3. For God is to be so considered as he is to be worshipped by us, and we are not to worship an abstract Personality without reference to the Godhead. We must consider what is Common, as well as what is Incommunicable; we must treat of that which is Absolute, as well as of that which is Relative; and whilst we speak of a Trinity of Persons, we must not forget the Unity of the Essence, that so we may not hold forth a Trinity of Modes without the Godhead, or tempt weak heads to dream of a Trinity of God's. Judicious Mr. Calvin did not think fit to discourse much of Created Persons, and therefore described none but a Divine Person; and he would not adventure to abstract an uncreated Personality from the Divine nature in which every of the three uncreated Persons doth subsist. In our most accurate definition of any created nature, which we are best acquainted with, we judge it reasonable to take in that which the nature defined hath common with other natures, as well as that which is proper to it alone. And certainly it is very fit, in our description of every Divine Person, to take in the Nature which is common to all three Persons, and not only what is proper and peculiar to any one. I call a Person (saith Calvin) a Subsistence in the Essence of God. And then he descends to take notice of the Relation of a Divine Person to the rest of the co-essential Persons, and his distinction from them by some incommunicable property. It will be a very dangerous attempt then to treat of the Divine Persons in such abstract expressions as do only hold forth some curious notions about the relation of these persons to, and distinction from one another, without taking notice that all three Persons 〈◊〉 coeternal and coequal, because coessential▪ If we will discourse soberly of the Godhead, we must speak of it as one single infinite perfection common to Father, Son, and Holy Ghost, to all three, and none other The single Godhead, the whole Godhead is i • every single person, and it is common to a • three in a singular and glorious way. For the divine nature is not communicated to these Three, as a Genus to its Species, for it i • undivided and indivisible; nor as a Speci •• to its Individua, for it is not multiplicable nor as a Totum or whole to its parts, fo • the Godhead hath no parts, it is impartible, and as hath been said, indivisible; nay the Godhead is not communicated so to any one Person, as a created nature to • created person, which may be separate • from a created subsistence; for the Divin • Nature cannot possibly be separated from all, or any one of the Divine Subsistence • or Persons. And therefore we must no • discourse of the Godhead in such a Notional way, as if the Godhead did exist out o • the three Persons without any relative subsistence; for that is clearly to dream of some • strange Absolute God, who is neither Father, Son, nor Holy Ghost. When we describe the Godhead according to our be • understanding, we dare not abstract it from the three Persons; but say, that▪

The Godhead is one single, spiritual, infinite Essence, in which the Father, Son, and Holy Ghost do subsist.

And when we describe a Divine Person, it is absurd to abstract the Personality from the Divine Nature; for how can you describe a Divine person, if you do abstract his Personality from his Divinity. Every single Person is God, nay every single Person is the Godhead, the Nature, the Essence of God, considered with that subsistence, relation, and propriety which is peculiar to that Person. Every single Person is God of himself, Deus non est per alind Deus. Finally, • ache all the three Persons together, and • hey are nothing else but one God; and • hey are one God, not Absolutely consider • d in his abstract nature, but Relatively considered with those peculiar relations, • nd incommunicable properties whereby • he three Persons are distinguished from one another. When the name of God is • aken Essentially or Commonly in Scrip • ure, we say it doth belong to all three Persons, because it is spoken without any determination or restriction to any one particular person, as John 4. 24. God is a Spirit, Mat. 4. 10. Mat. 19. 17. There is none good but God. These places must needs be interpreted of all three Persons; for it is certain, that Christ did not by these speeches exclude himself or the Holy Spirit from being good, or being worshipped. And when the Name of God is taken personally or singularly in Scripture, we say it is understood of one Person by a Synecdoche, because though the other Persons may be excluded from what is proper and peculiar to any one Person, because it is personal, and therefore incommunicable, yet they cannot be excluded from anything that is essential, because the same Divine essence is common to all. Now the Title of God is essential; and what hath been said of that, is true of all Essential Titles and Attributes: but Personal relations, properties, and actions, are all peculiar, as we shall show at large in the next Chapter.

All that I need infer from hence for the present is, That when we describe the Divine nature, we should not abstract it from the three Persons; and when we describe a Divine Person, we should not abstract him from the Divine Nature. When the Scripture speaks of Created persons, it doth not abstract the personality from the singular substance or nature. When the Apostle saith, 2 Cor. 1. 11. that thanks shall be given by many persons, he doth not mean many personalities, but many human singular substances; thanks should be given by a multitude of men, particular men. Actiones sunt suppositorum, non suppositalitatum. In like manner when we read that Christ is the Character of his Fathers person, Heb. 1. 3. the word is Subsistence; the meaning is not, that the Son is the character or express image of the Fatherhood of the first Person; for Christ doth not beget a Son, as the Father doth; but Christ is the image of the Subsistent, (that is) of God the Father, and not of the mere Subsistence or Personality, as it is abstracted from the Divine Nature.

Jesus Christ hath two natures in one single person: now that person is a Divine person, the second person of the Godhead; and if I describe the person of Jesus Christ, I may abstract his person from his human nature, and not mention that nature, which doth infinitely differ from his Divine person: but I must not abstract the person of Christ from his divine nature, because he hath no other then a divine person, which cannot be separated from, (and should not be described without consideration, and mention of) the divine nature. For this Second Person is not barely considered as a person, or as a second person, but as a divine person, as the second person of the Godhead, as the natural, coessential, coequal, coeternal Son of God as his own Son, his first begott •• Son, his only begotten Son. Rom. 8. 32. John. 1. 14. And therefore he must be considered as God, the true God. God blessed forever, John. 1. 1. 14. 18. Rom. 9. 5. 1 John. 5. 20. and therefore he must be described as God 〈◊〉 himself; for the Son is Jehovah, as hath been proved and we are obliged to believe in the Son as well as in the Father, John. 4. • . Jesus Christ is one and the same God with the Father. Now Papists and Socinians wi •• both confess, that the Father is 〈 in non-Latin alphabet 〉 God of himself; and therefore it will follow that the Son is God of himself. If the Godhead of the Son were begotten, and the Godhead of the Father unbegotten, there would be two distinct Godheads in the Father and the Son, the one begotten, and the other unbegotten. Take it thus the • in brief: The second Person of the Godhead is the only begotten Son of God subsisting i • the unbegotten nature of God▪ because he is the natural and coessential Son of God the Father, and therefore hath one and the same unbegotten nature with the Father; the subsistence of the Son is begotten, but the divine nature of the Son is unbegotten.

The Holy Ghost is an infinite Spirit, coessential with the Father and the Son, and not a mere Subsistence proceeding from both; and yet he is distinguished from both by his personal relation and incommunicable property.

These grounds being laid for a foundation, it is easy to build on, and infer— 1. That the Father, Son, and Holy Ghost, are not mere Personalities, but Divine Persons. 2. A Divine Person is not a Quality or any other Accident, but an infinite Substance subsisting after the most perfect, and glorious manner that is, or can be. 3. The Divine nature being infinite, doth contain all manner of perfection within it self, both Absolute and Relative; and therefore the relations which are between the Divine Persons, are natural, perfect, divine. 4. The Divine Nature cannot be separated from all▪ or any one of the Divine Persons. 5. These three Divine Persons are one and the same God, one Infinite Spirit; and therefore they are Coessential, Coequal, Coeternal. 6. These three Divine Persons are distinguished (as shall be shown in the next Chapter) but cannot be divided or separated either from the Divine Nature, or from one another, because they do all • three subsist in the Divine nature, and in one another; for they have one and the same single and infinite nature, and are one infinite Spirit, the same omnipresent God. 7. The word [ Subsistence] is a consecrated word, which as we find upon record in the holy Scripture, is fit to be made use of when we speak of that Divine manner of being which the Father, Son and Holy Ghost have in the Godhead and in one another. The heathen Orator could say, Verbis consecratis utendum; He meant words that were consecrated by the use and approbation of Classical Authors; but I mean, words consecrated by the Holy Ghost. The word 〈 in non-Latin alphabet 〉 which we render Subsistence, and by way of Analogy, PERSON; hath many other significations; but when it is used on this occasion, upon this subject, we may after so many disputes about this Argument, easily understand the proper, and consecrated importance of the word. We may take warning by the mistakes of others, and avoid those rocks on which others have suffered shipwreck. Some who understand that 〈 in non-Latin alphabet 〉 did signify essence, were offended with such as said there were three Hypostases in God; because according to that signification of the word, to say that there are three Hypostases in God, is to say that there are three Essences in God and consequently, that there are three God's. It is readily acknowledged that the word 〈 in non-Latin alphabet 〉 doth sometimes signify the nature or essence of a thing, not the generical or specifical nature in their latitude and abstract universality, but the nature truly existing, and subsisting in the world. This acception of the word may, all things duly considered and soberly expounded, be admitted, with some grains of allowance for the infinite difference which is between created, and uncreated Subsistents. For if Hypostasis be described in concreto, for which we have with invincible reason contended all along this Chapter, then Hypostasis doth connote the Divine Nature, and signifies not an Abstract Subsistence, but a Complete Subsistent. When I say that Jesus Christ is the Character of his Fathers Subsistence, I do not (as I have formerly shewn) understand it thus, that Jesus Christ is the Character of his Fathers Abstract Personality, but he is the Character of God the Father; I take in the Divine Nature. But you must then consider that the glory of the Trinunity must be preserved in this acception; for there is not a new nature in everyone of the Three but the Divine nature which is connoted in these three Hypostas • s is the very same; there is the glory of the Mystery which dazzles the eye of carnal reason; And therefore whatever we say on this argument, must be taken cum granosalis and expounded 〈 in non-Latin alphabet 〉 , because of the infinite difference between a finite and infinite nature, and between created and uncreated persons, as I shall (God willing) show at large before I conclude this Chapter. Three Persons may, and do subsist in one and the same Infinite Nature: and therefore though e • ery Hypostasis doth connote the Divine nature, yet all • here connote one and the same infinite nature in which all three Persons do subsist. To subsist, is (as Aristotle the great Interpreter expounds it) to have the most perfect manner of Being by itself, that a Substance the best of Beings can attain to; and it is very proper to say, that the Father Son and Holy Ghost have the most perfect manner of Subsistence in the Divine nature that is or can be. The Divine Nature considered with all Absolute & Relative Perfection in Father, Son, and Holy Ghost, doth most truly, properly, and perfectly subsist; for there are three illustrious Subsistences in that one undivided infinite Nature; and therefore the Godhead thus considered, doth subsist 〈 in non-Latin alphabet 〉 . Singular substances have the most perfect subsistence. A Spirit is the most perfect Substance; God is the most single and singular Substance, and he is the only Infinite • pirit, the best of Spirits, and therefore he must needs have the most perfect Subsistence. Every single Person is 〈 in non-Latin alphabet 〉 and therefore I will be bold to infer, that these three Persons only do perfectly subsist by themselves, though in one another; for they have one Independent, Spi • itual, Infinite Nature, which is of itself, and is complete in itself, because Infinite in Perfection, and therefore contains all absolute and Relative perfection in itself: but when we speak of the Relative perfection, we speak of three in one, because the Relative properties are distinctive: and when we treat of the Absolute perfection, we speak of One in Three, one Essence in three Persons, who do all three subsist with their Relative and Incommunicable properties, in that most perfect and single Essence. This is that Divine Trinunity which contains all Absolute and Relative Perfection, And therefore hath the most perfect and excellent Subsistence, that is, or can be, Finally, though these three Persons do mutually subsist in one another, yet they are said to subsist by themselves,

1. Because these Persons do not subsist in one another, as Accidents do exist in a Subject; for Accidents exist in another, because of their imperfection; but these subsist in one another, because of their perfection, because they have the same single infinite nature, and are one infinite and omnipresent Spirit.

2. They subsist mutually in one another; the Father subsists in the Son, John. 14. 10, 11. as well as the Son in the Father; and therefore this subsisting in one another doth not argue any imperfection, but doth demonstrate the infinite perfection of all Three Subsistents: but there is no mutual inexistence of an accident in a subject, and a subject in that accident or any other.

3. These three Subsistents have one and the same spiritual, independent, infinite nature, which is complete of itself, and in itself; and the whole Creation doth not afford one Example to illustrate, much less to parallel these three illustrious Subsistences in one undivided Nature. And it is impossible it should: for, this one undivided Nature in which these three glorious Persons do subsist, is an infinite nature, and there can be but one Infinite; and therefore the Socinians seem to have lost what they do so much idolize, their Reason, when they desire us to illustrate this Mystery by an Example.

4. These three Subsistents are Coequal, because Coessential. The Fathers upon some of these considerations did agree to use the phrase of three Hypostases and one Essence, though the word Hypostasis was not so plain and familiar at first, especially to Latin ears, and therefore Jerome complains that some were too rigorous in imposing that word without expounding of it to such whose judgment was Orthodox, though their skill but small in the Greek.

To conclude my discourse upon this word Subsistence, be pleased to consider that we read of the Nature of God, we read of the Subsistence of the Father, and we read that these three, Father, Son and Holy Ghost are one; having these two words [Nature & Subsistence] in Scripture, we are prompted by the Spirit speaking in the word to explain this Mystery thus; The Father, Son and Holy Ghost are three in Subsistence, but one in Nature. No Mystery can be explained with less Violence and more Sobriety; for we are precise in keeping to the very words of Scripture in explaining this grand Mystery to the plainest of men; and therefore they were sentenced of old that did not believe this plain truth.

IX. We have no reason to be offended with the Use of the word Person, when we treat of this Argument, if we add 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 profane, as hath been proved; and that place 2 Cor. 1. 11. is very clear; of all the derivations of Persona, that pleases me best, Persona quasi per se una; because it doth express the unity and excellency of a personal subsistence. Per se notes the excellency, because subsistere per se notes the most excellent kind of subsistence. Nay, the word Person doth express 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 express 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 Subsistenc • 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 applied to men, 2 Cor. 1. 11. who have a more excellent subsistence then beasts▪ An understanding subsistence; and therefore both Greek and Latin Fathers did at last agree to use the word Person, because it signifies an understanding subsistent. And if you add divine or uncreated Person, then there is no danger of any mistake; unless men will be so vain as to say the word Person doth sometimes signify 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 poison, are wont to say. We do therefore vindicate the Church of God from these insolent and groundless 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 itself, 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 〈 in non-Latin alphabet 〉 after the manner of men; just as when we speak of the eyes and hands of God, but we must be understood 〈 in non-Latin alphabet 〉 after such a manner as becomes the infinite dignity and pure majesty of God.

If men do not willfully 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 needless 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 endless contention. Our expressions must be sober and plain; grave and useful, such as may hold forth the godly and prudent simplicity of the Scripture. That is all 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 Orthodox Christians desired him to remember that there were more then three Divine • 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 subtlety of Arius, Sabellius, and the rest of the old Heretics, gave the reverend Doctors of the Chu • ch cause to use the words Trinity, Coessential, Consubstantial, and the like, that they might more clearly and fully manifest this profound and glorious mystery: And they who did wrangle about these Words, did indeed deny the Mystery and thing itself; and therefore did but manifest their pride, fraud, obstinacy, for the maintenance of their damnable Heresy, 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 judgment of any man, any fault at all, to make truth plain; unless in the deluded judgment 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 Coess • ntial persons by its peculiar manner of subsistence, order of subsisting singular relation▪ and incommunicable property. 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 Chapter.

A Divine Person is Spiritual, for God is a Spirit, the Father of Spirits, the Spirit of Spirits, an infinite Spirit, and therefore hath life, the best of lives, nay is life itself in perfection, and therefore we read of the understanding and will of God; an understanding life is the best life that we are acquainted with; and the life of God is a subsisting life, everyone of the Divine persons is subsistent, and therefore, everyone of them hath subsisting life. We may then safely conclude, that everyone of the Divine persons is a spiritual and infinite Subsistent: I say Subsistent, to show that I do not abstract the Subsistence of the person from the Divine Nature in which the person doth subsist; herein all the three Persons do agree.

Moreover, every Divine Person hath some Relative perfection, for they are mutually related to one another.

Finally, every Divine Person hath some peculiar and incommunicable property. But if we come to treat of any peculiar manner of subsisting, or the Order of subsisting, or that singular relation which is proper • o everyone of the three, or any certain • ncommunicable property, whereby any one person is distinguished from the rest, • hen we must leave treating of what is common to all three persons, and show wherein these Coessential persons differ, or whereby it doth appear to us, that they are distinguished. We will therefore for Orders sake inquire,

1. What distinction there is between the Divine Nature, and the Divine Persons, Father, Son and holy Ghost.

2. What difference there is between • reated and uncreated persons.

3. How these three uncreated persons are distinguished from one another.

This question concerning the Distinction of the Divine Nature and these three most glorious persons which subsist in it, is the most difficult point in all Divinity, • nd therefore I humbly beg the assistance of all these glorious persons, that I may conceive and write judiciously and reve • ently of this profound and glorious My •• erie of Faith. I remember that excellent • peech of judicious Calvin; Non minori • eligione de Deo nobis loquendum quam cogitandum sentio; quicquid autem de Deo a nobis cogitamus stultum est, & quicquid loquimur insulsum. What ever we think • or speak of our own heads concerning God, will be like ourselves unsavourie, foolish and vain. No language is rich enough, no words are significant enough to declare this profound Mystery, which the understanding of men and Angels cannot comprehend, nor the tongue of men and Angels express; if all the Saints and Angels in heaven and earth should sit in Council and communicate their notions to one another about this Argument, they would acknowledge this Mystery to be not only inexplicable and unspeakable, but inconceivable and incomprehensible.

1. Concerning the Distinction which is between the Divine Nature, and a Divine Person, it is to be considered that I have most studiously declined the describing of a Divine Person in abstracto for the reasons mentioned above, and I might add many others; but it is enough to say that the most cleanly Abstraction doth but suggest an inadaequate Conceit of a Divine Person; and when you abstract the nature of God from the personalities, men are apt to dream of some strange God that is neither Father, Son nor holy Ghost, and so to create a new God, or to conceive that the Divine Nature may, as the human nature of Christ doth subsist in alieno supposito.

2. They who deny the Trinity, must if they be not worse then Turks or Socinians acknowledge, that God the Father doth subsist, and therefore they are engaged to show the difference between the Essence and Subsistence of the Father, as well as we are, who believe the Trinity. But there is no greater a distinction between the Person of the Father, and the Nature of the holy Ghost, then there is between the Person of the Father, and the Nature of the Father; for the Nature of the Father and the holy Ghost is one, and the same Divine Nature, which is as impossible to be divided, or multiplied in two or three Persons, as it is in one single and undivided person, because the Divine Nature is single and infinite, and the Divine Persons do mutually subsist in one another, and all three Persons subsist in this single and undivided Nature, which is indivisible, immultiplicable and most purely and singularly one and the same infinite perfection in all three Persons, and there can be but one most single absolute and infinite Perfection.

3. The Divine Nature is subsistent, necessarily and perfectly subsistent; the most perfect manner of subsisting by and of itself is due to the most perfect Nature.

4. The Divine Nature is not indifferent to subsist in the Father, Son and holy Ghost, or out of them; for in regard of its infinite Perfection and actualitie it can neither subsist without, or otherwise then in the Father, Son and holy Ghost; because the Divine Nature cannot subsist without all, or any of that Relative perfection, which shines in these three glorious persons, who do all subsist in the same Divine Nature, and yet mutually subsist in one another with all Relative Perfection. The reason is most clear, because the Divine Nature being infinite in perfection must needs contain and comprehend all Relative as well as all absolute Perfection.

5. God is not compounded (as Angels are) of Nature and Subsistence; for whatsoever doth belong to the Perfection of God, doth belong to the Nature of God, and therefore God doth not subsist by the superadding of anything or manner of a thing, any. Modus that is (as the Schools speak) Extraessential, or really distinct, and separable from the Essence and Nature of God. And we have formerly shown, that the Essence of God is intrinsically necessary, and infinitely perfect, and therefore the most perfect manner of subsisting by, and of it sel • is due to the most perfect Nature.

6. Although Men and Angels are not able to comprehend, much less express this incomprehensible Mystery, yet we may set satisfactory bounds to our thoughts and discourses by the Analogy of faith; for the Scripture saith that the Father and the Son are one, and that all three Persons are one, and therefore we do conclude that as the infinite Perfection and Actualitie of the Divine Nature doth require three Subsistences, because this infinite Perfection doth contain all Relative, as well as all absolute Perfection, so doth the single and most singular Nature of God, require that these three glorious Persons subsist in the Unity of the Godhead. Now we are sure that the One-nesse, or singleness of God's Nature doth well agree with the infiniteness of his Nature, because there can be no multiplication of that which is infinites; there cannot be two or three infinites, and therefore we must needs conclude, that these three Subsistents are one infinite God subsisting with all absolute and Relative Perfection. This is the Sum and Substance o • all that can be said a parte rei as we use to speak; but because we are not able distinctly to apprehend the absolute and Relative Perfefection of God, God doth make himself known to us in a way most suitable to our weak apprehensions in representing himself to be an eternal Father, and then we are ready to inquire after and willing to hear of an eternal Son; Now according to our weak manner of conceiving we must needs apprehend that there is a Divine Relation between the eternal Father and his coeternal Son, and conclude that these two are distinguished from, and in a well qualified Sense opposed to, one another with a mere Relative Opposition, for there can be no contrary Opposition between the Persons; but this Relative and friendly Opposition assures us, that the Father is not the Son, and that the Father did not beget himself, but did beget his Son; But then we consider again, that this Son is an eternal Son, and therefore is God, and we are sure God did not beget another God, for the Power of God is not nay cannot be exercised about anything repugnant to the Nature of God, and nothing is more repugnant to the Godhead then a Pluralitie of God's; and therefore we must conclude, that the Father and Son are one, and the same God; Now we are come to the Mystery which faith must receive, and reason admire.

7. We may best resemble all that difference which is between the Essence of God and the Divine Subsistences, by considering the transcendent Affections of Ens simpliciter and the Attributes of God, who doth infinitely transcend not only a Praedicamental Substance, but a Metaphysical Entity, as the most Metaphysical men who are sound in the Faith▪ do honestly confess.

1. Concerning the transcendent Affections of Ens, which are unum, verum, & bonum; we say, these three affections, and Ens in latitudine, do not make four things really distinct; and yet we say they are real and positive affections; for our Metaphysical science hath too much serious Majesty, to be pleased with the pretty fictions of Reason, when our understanding hath got leave to play, and recreate itself with its own artificial inventions. The thing is most clear and evident to all at the very first proposal, because the things which God hath made, are not beholding to God only for their Entity, and to us for their goodness; for the things do not cease to be good, when our understanding ceaseth to work; but the things are truly and really good, whether we think them to be so, or no.

Moreover we say, that these Positive and real affections of Ens do not make any composition at all in Ens transcendently considered, because then the most simple and uncompounded Being would lose its Being. For Simplicity would be repugnant to Entity, if that Entity itself did involve any Composition. And therefore it is agreed on all sides, that this proposition, Ens simplex est Ens, is a true proposition. Finally, from what hath been said it is reasonably and commonly inferred, That Entity, Truth, Goodness, and Unity, make but one Real thing, though they do all four differ quoad modum significandi; Because the thing adaequately signified by all those four words is but one Real Thing, namely the very Entity of Ens transcendently considered. For when I say, Ens est unum, this Praedicate Vnum doth not superadd any new Entity, but doth imply and connote the very Entity of Ens. Nay more, if you ask these Metaphysical men, what this transcendent Unity is; they will not answer, that Unity is Indivision, but Unity is the very undivided Entity itself; not that Unity alone doth signify simply and adaequately the same that Ens doth in tota latitudine, as Res or Aliquid do; for Unity doth not signify Truth and Goodness, which are the two other transcendent affections of Ens, but Ens in its complete compass and adequate signification doth import Entity, Truth, Unity, and Goodness also. Truth is a single affection of Ens, and therefore it doth signify or rather connote Entity under an inadaequate conceit or notion▪ for it doth represent Ens not in its full latitude, but as considered with respect to the understanding. If we may now make so bold as to compare the Essence of Essences with these Metaphysical notions, we may in some weak measure resemble that difference which is between the Essence of God and Divine Subsistences, at least in some few particulars: For if when we compare creatures with creatures, there appear to be some dissimilitude even in the most apt similitude, and no similitude runs (as we say) upon four feet; it is not to be wondered at, if this comparison be rather a resemblance, then an illustration. When Divine revelation hath gone before, and we have built upon that as the groundwork and foundation by a serious faith, these Metaphysical notions may be subservient helps in a subordinate way.

1. The Father, Son, and Holy Ghost, do all Three really, positively, truly subsist in the Divine Essence; and yet these three Subsistences, and the Divine Essence, do not make four, no nor two things really distinct; even as Entity, Truth, Goodness, and Unity, do not make four things really distinct, as you heard but now, but are one real thing and no more.

2. Ens is not compounded of Entity, and its three Affections; nor is God compounded of the Godhead and three Subsistences; nor is any one Person compounded of the Divine Nature and Subsistence.

3. As Truth is not Goodness, nor Goodness Truth, nor either of them Unity, and yet all three are Entity; so the Father is not the Son, nor is the Son the Father, nor is either of them the Holy Ghost, and yet all three are God, for they are all three but one God subsisting with all absolute and relative perfection, as hath been shown.

4. Everyone of the three Affections of Ens, doth connote Entity: Everyone of the three Subsistences doth connote the Godhead, the Divine nature, as hath been proved at large.

5. Not any one of the three Affections of Ens doth, nor do all three together super-add a new Entity; not any one of the three subsistences doth, nor do all three together super-add a new Deity, a new Divine nature, or Godhead: For Ens is one; Ens est trinum, non triplex, trinum et unum Ens trinunum: Deus est trinus non triplex, trinus et unus, Deus trinunus; This instance doth in some measure resemble the mystery of the Trinunity.

6. No affection of Ens can be really separated from Ens: Nor can one of the Divine Persons be separated from the Divine Nature, or the Divine Nature from any one of the Divine Persons, or any one of the Persons from either of the other two.

7. All the Affections of Ens are distinguished, but none divided: all the three Subsistences are distinguished, but they cannot be divided.

8. Truth and Goodness which are two of the Affections of Ens, are distinguished by their several and peculiar relations; Truth hath relation to the understanding, and Goodness to the will: The Father, Son, and Holy Ghost are known to be distinguished by their several 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 several 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, unless you take notice of the Entity itself, as well as the three Affections. One single Subsistence, nay all three Subsistences in abstracto, do but inadaequately represent God, unless 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 forever. This is the adequate 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 supremacy 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 mystery.

10. These affections of Ens represent the manner of that Being which Ens hath as it is transcendently considered; 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 God's 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 Doctors of the Church have declared that the Divine Essence differs from the Divine subsistences as the manner of the thing doth from the thing itself; 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 singleness in a Created and finite Entity, notwithstanding there are three affections and two relations which do affect that Entity, it seemed to me somewhat easy to believe that there are three subsistences in one infinite Godhead without any composition in, or multiplication of the single Godhead. Finally I perceive that some youthful towering wits are drawn away from the simplicity of the Gospel by some frothy speculations presented to them as most sublime curiosities and Metaphysical notions; and therefore I humbly submit what hath been said to the judgment 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, [ II] we may observe that they are all perfect, glorious, infinite, because they do signify and declare the infinite Perfection, Happiness, 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 express it, especially in English, but indeed the most rich and copious languages are only 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 express without a manifest demonstration of our ignorance.

2. The imperfect manner of signifying is easy to be observed in our most significant words, and therefore we must confess 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 fairly 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 Div • ne Essence is one single infinite perfection, and we cannot say that Perfection is in the Essence of God; but rather that the highest perfection, even infinite Perfection is the Essenc • of God; it is every way his Essence, and no way at all distinguished from it. Finally, if by Attributal Perfections you mean the Conceits or Signs of Perfection, they say these Signs do indeed signify the Divine Essence, but the Signs themselves are so far from being the Essence of God, that they do not all of them signify the same Divine Essence after the same way and manner of signifying; for it is clear, that some of the Attributal Terms are affirmative, some are negative, some are absolute, some connotative, and relative. For observe that, when the Perfection of God is declared per viam negationis, by negative Expressions, as when we say God is immaterial, incorporeal, invisible, immortal, immutable, immense, and the like, we intend to remove all imperfection from the • ssence of God, and leave his pure Essence single and alone, because it is one single and infinite Perfection; we deny that there is anything in God which might make him like to the Creature in imperfection: For what ever there is which betokens matter, change, privation, or imperfection, we deny that to be in God, because God is one entire, infinite Perfection, and therefore we say as Isidore Clarius doth, that in these negatives there doth lay hid, not only a positive but an infinite Perfection, and what is infinite, must needs be single; you see still the Perfection is a single Perfection. And when the Perfection of Go • is declared per viam eminentiae, as the Schools speak, by attributing all Perfection which we find in the Creatures unto God, after we have removed all imperfection, we say the perfection signified is most perfectly and properly in God; but the manner of signifying of that Perfection by Attributes taken from the Creatures, doth somewhat relish of that imperfection, which is in the Creature; and therefore we say such Attributes in respect of the imperfect manner of signifying do not clearly hold forth that single and infinite Perfection which is in God; Hence it is that reverend Divines have laid down so many rules as Cautions to direct us in this weighty point.

1. A finite and compounded understanding cannot apprehend the glorious perfection of a single and infinite Essence, but by distinct proprieties or Attributes.

2. The Essential Attributes are all of them common to all the three Persons of the Godhead, and to them only.

3. These Essential Attributes are not distinguished from the Divine Essence, but are the very Divine Essence or Godhead itself.

4. All these Essential Attributes are infinite and eternal, because they are the infinite and eternal Essence of God.

5. These Essential Attributes do not differ from one another, because the Essence of God is single, uncompounded, undivided, indivisible, and one of these Attributes doth Essentially predicate of the other. The power, wisdom, goodness of God, are single, eternal, immutable, infinite.

6. These Essential Attributes do differ from one another, only according to our weak apprehension; for our finite and compounded understanding not being able to comprehend what is single and infinite, doth frame different conceits of the properties of God, according to the different objects and effects of these Attributes. Now because our understanding doth ground all its conceits upon the several Objects and Effects of these Attributes, we say, the Difference is not purely Rational, or a mere fiction of reason, but we call it a virtual or eminent Distinction, framed by reason upon the grounds aforesaid, for the help of our weak understandings. For we must consider, that this Virtual Distinction is not a Real Distinction; because it doth not import, that the Attributes of God are actually many, or really different; but it signifies, that the infinite Essence of God doth eminently contain all real Perfections which are many indeed in the Creatures; but all Perfection in God is but one single and infinite Perfection, which single and infinite Perfection in regard of its eminency, and our weakness cannot be expressed by one single Act, or by one Formal and adequate Conceit of ours, because we do apprehend things according to those several Objects about which they are exercised, and those several Effects which are by their Virtue and Influence really produced. Now no Effect in the world is adequate to the infinite Virtue and eminent Perfection of the Divine Nature, and therefore we cannot apprehend the eminent and infinite Virtue of the Divine Nature, but by considering of those many Objects and manifold Effects in the world, which do all represent the eminent and infinite Virtue of the Divine Nature; and hence it is that we call it a virtual and eminent Distinction, whereas indeed it is rather an Eminence then a Distinction, because the Divine Nature doth eminently contain all Perfection in its infinite Perfection, and the Divine Virtue doth manifest itself upon diff • rent Objects and various Effects; and therefore our weak understanding frames different concei • s of it according to those different Objects and Effects, and consequently gives so many different Attributes to God. And God hath so far condescended to our weakness in Scripture, as to declare his single Perfection by several names and Attributes, answerable to those different Objects and Effects, in which the eminent and infinite Virtue of God doth gloriously shine throughout the world. I have insisted long upon this virtual and eminent Distinction, that I might by so many several expressions beat this grand Mystery into the heads of the meanest Christians.

7. When one Attribute of God is abstractly considered from the rest of the Attributes, that Abstraction must be purely Praecisive, not Exclusive; I must not consider God's Justice alone, so as to exclude his mercy, or any other of the Divine Attributes, from being comprehended within the single and undivided Perfection of the Divine Essence. When the Justice of God is considered abstractly, and the Abstraction is purely praecisive, all the Attributes of God are at least implicitly included within the abstract Consideration of Divine Justice; for Divine Justice is Essential Justice, infinite Justice; God is just by his Essence, not by any Virtue, or good quality; and he that is just by his Essence, is perfectly just, infinitely just; you see that infinite Perfection is implied, and infinite Perfection is Essentially all Perfection, and therefore all the other Attributes of God are implied, when I do consider one single Attribute within an Abstraction purely praecisive; for there is the same reason of all other Attributes of God; because God is essentially good, wise, merciful, &c. as well as just.

8. The Attributes which are called Communicable Attributes, are as truly the single and undivided Essence of God, as those Attributes, which we call incommunicable; for if we speak properly and strictly, no attribute of God can be communicated to a Creature, anymore then the Divine Essence itself, Isa. 42. 8. Matth. 19. 17. 1. Tim. 1. 17. For all the Attributes of God are his Name, his Perfection, his Glory, his Essence, his Godhead; and if any of the Attributes were communicated, the Essence of God must be multiplied, divided, or distracted from itself; The communicable Attributes are infinite, and there cannot be more infinites then one, and therefore they must all signify 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 bounty of our Creator, 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 righteousness and holiness 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 quality, 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 mercy 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 ou • 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 capacity, 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 graciously condescend to our weakness, because we know that the Divine Nature is •• ngle, and infinite, and therefore doth con • ain in it all Actual Perfection eminently, • nd all possible Perfection both singly and • ctually, because all true and pure Perfection is most Formally included in the Na • ure and Essence of God; and therefore this eminent Distinction grounded on the Phrase of Scripture, and upon visible Ob • ects and Effects, gives us no ground at all • 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 perform by many and distinct qualities and acts, God doth perform by his own 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 • minently in the several Effects, Egresses, Terminations of God's eminent virtue, and single power, which is every way boundless and infinite, and therefore never works according to its full and adequate virtue. The Scotists do indeed seem to say more, because they say that this distinction of the Attributes is Formal and ex natura Rei; but then they come off again in their explication of these terms, and say that their meaning is that they are distinguished Formally, not Actually, but Virtually and Eminently, and therefore we mean 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 God's 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 easy: 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 God's mercy is the Attribute of his Punitive Justice, because the terms are here taken in sensu formali, as we use to speak, and therefore that manner of predication is improper; yet if you take the terms 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 self, doth punish; but it is very improper and absurd to say that God doth forgive by his punitive Justice, 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 Justice and Mercy of God, might Consideratis considerandis, be applied to his other Attributes; and I might discourse in like manner concerning the understanding and will of God, concerning the Acts and Decrees of God, and inquire whether they are distinct from the Essence of God? that so we may the better understand the distinction which is between the Divine Subsistences and the Divine Essence, by comparing the Divine Attributes, Acts, Decrees, Subsistences and Essence altogether; but I shall be brief in that.

IX. The Decrees of God, which we, according to our weak apprehension, are apt to conceive as many, are but one single and pure Act in God; nay, to speak strictly, they are nothing else but God himself decreeing; for the Divine Essence is one pure and single Act. In Deo non distinguuntur Esse Posse & Operari, The Decrees and Acts of God, his knowing, willing, &c. are not many in their own Absolute nature, for they are the Nature of God considered as a pure and Vital Act; and hence it is that we say the Decrees of God (in their Absolute Nature, or as they are considered with reference to God's own uncreated truth and goodness) are all Essentiall and Necessary, they did not begin to be, they cannot cease to be; God did not begin to know or love himself, he cannot cease to know his own Almighty power, or to love his own uncreated goodness.

The Decrees of God upon this account, and in this consideration, are not capable of multipicity, or division, opposition or succession, dependence or order. For here is nothing but one pure, vital, eternal, unchangeable Act, which is God himself, knowing and loving of himself for himself. Take it all thus in brief, in a few short conclusions.

[ I] 1. God is a Pure Act, and therefore he cannot but Act vitally; he must needs understand, and will; here is no such Liberty or Mutability as Vorstius dreamt of, opposed to unchangeable necessity; for as God cannot cease to be because he is the first, necessary and Independent Being, and his necessity of being speaks his infinite perfection: so he cannot cease to Act, because he is a pure Act; he must needs act vitally, who is life it self; he must needs know and will because he is the best life, and purest Act; and this necessity speaks his purity and perfection also.

[ II] 2. If this Pure and vital Act be considered with reference to God's own Essence, they cannot be distinguished, because God's Essence is a Pure Act. The self-same divine Essence is both the Act, and Object in these immanent Actions, which do not pass out of God towards, and therefore have no relation at all to, or denomination from, any external, Object. God doth know and will all things within himself naturally, and necessarily; it's his nature to love himself; here is no distinction imaginable.

3. Personal Acts (such as the begetting [ III] of the Son, and breathing forth of the Spirit) are not arbitrary, but necessary and natural Acts, and therefore aeternal; now acts that are absolutely necessary sine potentiâ ad oppositum, as we use to say, being natural and aeternal, are nothing else but God acting in, and by someone or more of the three Divine Subsistences. Nothing that is eternal can be out of God, and there is nothing in God that is not God, and therefore I need say no more of those Personal Acts in this place, because I am to treat of them at large in the very next Chapter.

4. The Intrinsical Acts of God which [ IV] do connote some habitude and respect to something that is out of the Godhead, are the will of God, or the Essence of God considered after the manner of an Act of his will, Esentiâ ex se actuosa (as the Schools speak) concepta per modum actus volendi. If this Act be considered in it self, it is nothing else but the will or Essence of God, because it is an intrinsical and vital Act. But now if this Act be considered as Relative, and as related to something that is out of God; we say this Act is not necessary, but free in respect of all those things which God decrees to produce or permit in the World; for God doth Arbitrarily decree to permit or produce this, and not that, according to the Counsel of his own will, it being as truly and fully in his power to permit or produce that, as this: both were alike possible, but this is made future, and will in the fullness of time be present in Act by virtue of the free decree of God; for all Creatures are produced and do exist by the will of God. It is most evident that the will of God is the same whether it act upon himself or something that is out of the Godhead.

[ V] 5. The Relation which is between the will of God, and the Creature, whether in futurition, or existence, is extrinsical.

6. The Denominations grounded upon [ VI] the termination, or relation of the will of God towards the Creatures, is extrinsical also.

7. These Actions of God which are [ VII] said to be rather from God, then in God, as to create, govern, redeem or the like, are called extrinsical, and therefore the Denomination of God from them must needs be extrinsical.

8. We have no ground to conceive that [ VIII] the Essence of God is compounded with extrinsical Terminations, Relations, or Denominations.

9. Though the Objects which God doth [ IX] will are very different, and their production is successive, yet the will of God is the self same, and is one single and pure Act: the Power of willing and the Act of willing are not distinct in God; nay God doth will his own happiness necessarily, and the happiness of men and Angels freely by the same will; necessity and liberty do not make distinct Powers or wills in God.

10. There is no Potentia Executiva in [ X] God, and therefore all those conceits of Vorstius concerning any Change or Composition in God by several Acts or decrees are but mere dreams, and vain conceits, though they be now published to the World, not with less blasphemic then impudence in this licentious age.

It is evident by what hath been said that the eminent Virtue of God (notwithstanding its several Objects, Egresses, Terminations, Relations, Denominations and Effects) is one single and infinite Perfection. This will be the constant result and Conclusion of all sober debates, and Christian discussions. For if the Perfection of God be not single, then it must be compounded: but it cannot be compounded either of things that are finite, or of things that are infinite; the Perfection of God cannot be compounded of finite things, because it is infinite; for many nay all finite things cannot make up one infinite; and God cannot be compounded of many infinite things, because there can be but one thing thats infinite, and that is God. And therefore since God's Perfection is his Essence, and his Essence is single, uncompounded, undivided, indivisible, it must needs follow that whatsoever is in God, is God, and God is (as hath been often shown) one single infinite Perfection. This is our first Principle, and last Conclusion into which all our debates, and by which all our doubts about this Argument may and ought to be resolved.

X. The Distinction between the Divine Nature and Persons may be considered,

1. In respect of predication; the Divine Essence is predicated of every Person, because everyone of the three Subsistences is God, nay is the Divine Nature considered with this or that Personal Propriety and Relation respectively. But one Person is not predicated of another, the Father is not the Son, nor is the Son the Father, or the holy Ghost.

2. In respect of Communication, the Divine Nature is not only communicable but communicated to all three Persons; but it is of the Formal Reason of a Person to be incommunicable.

3. In respect of Relation. The Divine Nature doth indeed eminently contain all absolute and relative Perfection; but the Formal Relations whereby the Persons are not only distinguished from, but opposed to one another, cannot be Essential under that consideration, because they are peculiar to the several Persons, and not common to all three Persons, as the Essence and Nature is. Peculiar and distinctive Relations are not essential, because the Persons who are relatively distinguished, are not essentially distinguished. The Divine Nature of the Father is not his Father-hood: for if it were, then everyone of the three Persons would be God the Father, all three Persons would be one Person, which is a manifest Contradiction.

4. In respect of Generation and Procession; the Divine Essence doth not beget, nor is it be gotten, it doth not proceed; and yet the Father doth beget, the Son is begotten, and the holy Ghost doth proceed; the Person of Christ is begotten, but his Divine Nature unbegotten.

5, In respect of number; the Persons are three, the Divine Nature most simply single, and singularly one.

6. In respect of Order; there is an Order to be observed amongst the Divine Persons; the Father is the first Personal Principle, the Son the second, and the holy Ghost who is breathed forth by the Father, and the Son, is the third; the Scripture saith there are three, and doth commonly reckon them in that Order; and we have no ground to reckon the holy Ghost before the Son because he proceeds from the Son; but the Divine Nature being a single Unity, and the first Unity, is as uncapable of Order as it is of Number.

XI. Notwithstanding all these and some other distinct Considerations, I shall be bold to make this Peremptorie Determination; The three Divine Subsistences are not really distinguished from the Divine Nature, or Essence. The Scripture saith, Christ and his Father are one, John. 10. 30. and that all three are one, 1. John 5. 7. Essentially one, and therefore really one. I have said enough above to prove all three Persons to be essentially one. The three Persons are one God subsisting with all possible Perfection, Relative as well Absolute in one pure Act ex parte Rei. The three Divine Persons do not differ from the Divine Nature, as an human Person doth from the human Nature singularly considered: for a singular human Nature may be separated from an human Person as is evident in the Incarnation of our Lord and Savior. But the Divine Nature cannot subsist in alieno supposito; the Nature of God cannot subsist in any other or any fewer then these three Persons, who are one and the same God; And therefore the Divine Nature doth not differ really from the Persons, tanquam res à re, as we say, nor tanquam res à modo separabili; they do not differ really either way; nor do the Persons differ really, that is realiter separabiliter from one another, as shall be proved, when we come to speak of the Distinction of the Divine Persons in the next Chapter.

XII. The Distinction between the Divine Nature and three Divine Subsistences is not a groundless Conceit or a mere fiction of reason, because it is grounded on the Word of God. For our apprehension of God must be agreeable to that Divine Revelation, which God hath vouchsafed us of himself in Scripture. Now it is most clear and evident, by what hath been said in this whole Discourse, that the holy Scriptures teach us to conceive distinctly of some things in God, which are not really distinguished in him. And therefore M ^r . Fry may do well to consider, and retract that rash Censure which he passes upon this Doctrine of God, when he saith that the Doctrine of three distinct Persons or Subsistences in the Godhead is a chaffie, gross, Carnal and absurd Opinion, in the Title and 22. page of his blasphemous book; For this distinction is not only grounded on a Phrase of Scripture, but is eternal.

XIII. The Distinction between the Divine Nature and Persons is an Eminent distinction; I have told you above, what we mean by that expression. The Persons are the Essence of God, and not anything separated or divided from it; everyone of the three Persons is a Person of the Godhead, nay everyone of the three Persons is the Godhead considered with some particular property and relation; and the Godhead being absolutely single, we must conclude that the Divine Nature and a Divine Person is the same Essentiall Real thing, though they are Eminently distinguished by sundry considerations, as hath been shown.

But it is objected that everyone of the three Persons is a Substance, and if there be three substances subsisting in the Godhead under sundry Formal considerations, then there will be three Divine Substances, three Substantial Relations and Properties, and therefore the Godhead will be compounded by these three Substances, substantial properties and relations, or else there will be three substantial and formal God's.

To this grand objection, I make these few returns by way of answer.

1. Everyone of the three Persons is a Substance, a Divine Substance, but they are the same Divine Substance, because they are the same God: these three are one, they are unum, one divine substance, one God; they are all three divine Persons, but they are Coessentiall Persons, and Inessentiall persons of the same Godhead.

[ II] II. The peculiar relations do distinguish, but they do not compound, for they do not super add any new Entity, much less any new Godhead, because all these relations are Natural, eternal, and therefore they are God; Absolute and Relative perfection in God, are but one single perfection.

1. The parts or extremes wherewith any thing is compounded must be really, or at least Modally and Separably distinct; for all created Natures and Persons being compounded, are not only Modally, but separably distinct.

2. The parts compounding must be united by some efficient cause, and one of the parts must be a mere power or passive potentiality, that is capable of farther perfection; and the other an Act to make that power perfect and complete.

3. There must be by virtue of this union and perfection some dependence, multiplicity and change. Now it is clear that the nature of God in which the persons subsist is not capable of these imperfections; for,

1. There are no compounding parts in God.

2. The persons are not made one person by their Inessentiali subsistence, but remain three distinct Persons.

3. The Persons are not separably distinct from the divine nature, or from one another.

4. The Persons do not perfect the divine nature, for it is infinitely perfect of it self, and the three Persons are by virtue of the same divine Essence Essentially the same God, and really one, as hath been laid. The divine nature is not like a created nature, which is (imperfectae actualitatis as we say) so imperfectly actuated, as that it is capable of farther perfection; for the divine nature hath no weak, imperfect, defective, Passive Potentiality in it, and therefore cannot be contracted, determined, actuated by any personal properties or relations. If God be Essentially considered, he hath a singular existence of himself by his own Essence, and hath most perfect unity and quidditative or Essential Actuality, because his Essence is the most perfect Essence that is, or can be. If God be Persosonally considered, he hath the most perfect personality that is, or can be, and every person hath a perfect, proper and peculiar subsistence, which is not capable of any farther perfection in Esse Personali. Every person is complete in Esse quidditativo per essentiam, in esse Personali per propriam subsistentiam. I need say no more on that Argument, because I have upon several occasions said so much already.

III. The Essence of God is not multiplied by sundry considerations of the same Essence.

IV. The three Formal considerations are not Essentiall, but Personal considerations, and we grant that there are three Formal Persons in, and of the Godhead; but it will not follow from thence that there are three God's, for these three Persons are one God.

V. A. divine Person may be presented to our most serious thoughts under a three-fold consideration, as learned Junius observes.

1. The first consideration of a Person is Common or Essentiall, because the same divine Essence is common to all three Persons; when a Person then is considered as God, we call this an Essentiall or Common consideration, because the persons are no way distinguished under this first consideration, but are one thing, the choicest and chiefest of things, and are one with the most single and singular kind of unity: Father, Son and • pirit are one Jehovah, one God and the same God.

2. The second consideration is Personal, and yet Absolute, whereby the person is considered as subsisting in the Unity of the divine Essence. This consideration is more singular, because every person hath its proper and peculiar subsistence; for the Father doth subsist of himself, but the Son hath subsistence from his Father; Now the selfsubsistence of the Father is proper, peculiar, personal, that is, proper and peculiar to his person, and yet this self-subsistence is Absosolute, for his self-subsistence is not his Fatherhood, and therefore it cannot be esteemed Relative. But though this consideration is more singular, because every person hath his peculiar subsistence, yet herein all three persons agree, that they do all three subsist in the unity of the same Godhead, though every person hath his proper subsistence, & his peculiar way of subsisting; here are indeed three subsistences under this consideration, and yet but one divine Substance, Essence, Nature, Godhead, because all three do subsist in the Unity of the same Godhead; for we must still keep our eye fixed upon that Text, These three are one.

3. The third Consideration is Relative in the order of one person to, and distinction of one Person from another. This distinction of persons is to be handled at large in the next chapter; our point in question here in this chapter doth not concern the distinction of one person from another, but the distinction of all three persons from the divine Nature.

Now, they who speak most largely of the distinction between the persons, and say it is in some sense a Real distinction, do yet confess that the real distinction which they treat of is not Essentiall, and therefore still here is an Essentiall union of the three persons under all these three Considerations. We do still make much of that Text, and hold it fast for our direction and support, 1 John 5. 7.

VI. This Argument will be best answered by showing the vast difference between created and uncreated persons, and I have with a great deal of patience waded through all these perplex disputes, that I might make way for the clearing of this grand Mystery, and glad I am that I am now got within sight of it, though I have had as hard a passage as Hannibal had over or through the Alps, and yet I have made my [ II] way without fire, or vinegar.

II. Concerning the difference between created and uncreated persons, we may observe that

1. All created persons have a finite and dependent Nature.

2. They have a Compounded Nature.

3. They have a different Nature.

4. They have a different understanding, will, power.

5. They have a different place and presence.

6. They have different Accidents, and are distinguished by an heap of Accidents.

7. Human Persons with whom we are best acquainted, may differ in time also; one human person may subsist a long time after another is dissolved.

Having laid down these Positions, let us now make the comparison, and observe the difference between created and uncreated persons.

1. All created persons have a finite and dependent Nature, but the nature of all uncreated persons is Independent and Infinite; this one difference is an infinite difference, and surely if there were no other difference, that wonld suffice to discover and overthrow all the Arguments of Socinians and Familists. I do often admire that the acute Socinians who pretend to be wholly ruled by reason, should have no more reason in them then to argue after this absurd manner. Three human persons are thus and thus distinguished, Ergo if there be three divine persons, they must be thus and thus distinguished also, even just as human persons are. Is not this a gross fallacy , because of the imparity and infinite inaequality? if the divine persons must be called into question, let them be tried by their Peers. They say they cannot comprehend this Mystery; I say the reason is because it is a Mystery; and if they cannot comprehend it, they may the better believe it to be incomprehensible. The single Nature of these three persons is infinite, and if men wonder that they cannot comprehend what is infinite, it is because 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 believe these holy Mysteries according to the holy Scriptures, because no man hath seen God, and God is the only all-sufficient Witness concerning his own essence and subsistence, concerning himself; 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, John 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 wonderful Mystery our dependent Nature doth subsist in a person, which notes its dependence; and our Nature is more satisfied and quieted by subsistence in a divine, then in an human 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 human Nature of Christ doth subsist in his divine and only 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 concerns 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 signify but one single and infinite perfection. If you take away the singleness of God's being, you take away his Incommunicable, unchangeable, 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 anything of God, will acknowledge to be repugnant to the perfection of the Godhead. The learned Doctors 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 own Essence, and not by participation. But Vorstius was bold to publish his dreams co • trary to the Analogy of Faith and unanimous judgment of the reverend Doctors of the Ancient Church. The Socinians in their Catechism, the Arminians in their Confession and Apology are exceedingly too blame in this point. The Socinians do expunge the single and infinite perfection of God's spiritual nature out of their Catechism, 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 God's spiritual nature be overthrown; All the Fundamentals of the Christian Religion will be overturned. God is Jehovah, he is what he is by his own 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. James. 1. 17. Psal. 10. 2. 27. Gos is called Light, and Love, & Life in Scripture, to note the singleness of his being, because whatsoever is in him, is himself, and he himself is one single infinite perfection, he is light itself, and in him is no darkness at all, 1 John 1. 5. God hath not such an imperfect singleness of being, as we say, is in the first matter of last difference and the like; nor such a singleness as is in Angels, or the souls of men, for theirs is but a Comparative singleness, 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 shown, 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 self, or later then anything else, because it is the first and eternal 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 itself, because they are one single perfection.

[ IV] IV. Three created persons have three different Natures, but these three uncreated Persons have the self 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 specifical nature which is universal, are 〈 in non-Latin alphabet 〉 of like nature, but in respect of their singular nature they are 〈 in non-Latin alphabet 〉 . But now these uncreated persons are 〈 in non-Latin alphabet 〉 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 several proper persons of the same species without a multiplication of singular natures or substances, because every finite nature is imperfect and divisible. The human nature is communicated to Paul, Peter and John: Now these three persons are three men, for they have three distinct singular natures, though they have one universal nature; and no wonder, for their nature is imperfect and divisible; their universal nature is unum multiplicabile. But the nature which is common to these three divine Persons is not universal but singular; it is unum immultiplicabile, because the divine nature is infinite, and that which is infinite cannot be multiplied; the unity of the divine nature is real and most perfectly singular. The same singular nature, the whole nature being of bound less perfection is really and eternally communicated to all three persons without any division of the nature, separation of the persons or composition of nature and persons: the persons are distinguished, but not separated; and if we speak properly and strictly, the divine Nature, as it is common to all three persons, is neither distinguished nor multiplied; for the nature is not distinguished from itself, nor are the persons distinguished from one another by the Nature, or natural properties, but by personal properties, which are not naturally common to all three, as the Attributes are (which we call Natural, because they are Essentiall,) for these personal properties are naturally peculiar and incommunicable, and yet they do nor superadd any new Nature; because the divine Nature doth contain all Relative as well as Absolute perfection in it; and the Godhead considered with all these incommunicable properties is but one single Godhead, as hath been shown: this is a transcendent Mystery indeed.

[ V] V. Created Persons have a different Understanding, a different Will, a different Power, because they have a different Nature. But uncreated persons who have one and the same undivided and infinite Nature, must needs have one and the same Understanding, Will and Power. For, we cannot comprehend God as one pure vital act, but as his life is actuous or active in his Understanding and Will, in his Essentiall and Almighty Power. Now, what is Essential, that must needs be common to all three persons.

Whatsoever the Father is as he is substance, as he is life, as he is eternity, as he is perfection, as he is God, the same is the Son of God, and the Holy Ghost, as Augusti • doth frequently discourse. When the Attribute or predicate is Essential, whatsoever is affirmed of the Attribute or predicate, that must needs be true of the subject, as the Philosopher and all that have any reason in them, do unanimously conclude. The Essentiall power of God is the very Essence of God; God doth Act by, and of himself, and not by any faculty or power superadded to his Essence; Christ is called the power of God, and the Holy Ghost is called the power of the most high. 1 Cor. 1. v. 8. 24. Luke 1 35. to show that they have the same Essential power that the Father hath Christ saith, that none can take his sheep out of his hand, because none can take them out of his Fathers hand; for saith he, I and my Father are one, John 5. 28, 29, 30. We have one nature, one hand, that is one Power. For the hand of God can be nothing else but the power of God. And therefore since all the three divine Persons are one God, because they have one and the same divine Nature, th • se three are one with the most perfect and singular manner of unity. Finally, since the Power of God is the Essence of God, it must reeds follow that all three persons have the same power, because they have the same divine essence, and they have the self-same essence by nature, not by mere indulgence or grace.

But then some who have a great mind to cavil, tell us that we do but equivocate when we say these three Persons have the same Essentiall Power, because we do conceal the other member of the distinction, which is Relative or Personal Power. Now it is impossible, say they, that these three should have the same Personal or Relative power, because the Father doth beget a Son as he is God the Father, as he is the first personal principle, and not simply and absolutely as he is God; But the Son hath not power to beget himself, or to beget another Son, because there can be but three divine Persons, and there is but one of the three called a Son in Scripture. Moreover, the Son is begotten, and therefore his power is rather a Passive then an Active power. But the power of the Father whereby he did beget his Son is an Active power. Nor did the Holy Ghost breath forth himself by his own power, for he did not proceed from himself, but from the Father and the Son; and therefore though there be but one Essentiall power, it should seem that there are three Personal or Relative powers truly distinct in the Godhead.

This Argument is the most plausible Argument which is urged by them, and therefore it must be most warily answered.

1. We do not equivocate in this or any other point, but do readily acknowledge that God the Father doth beget a Son as he is God the Father, and not simply and absolutely as he is God; because this eternal generation points at a personal property considered after the manner of a vital Act. But then as this personal property and relation doth not differ really from the divine Essence, so this personal power of begetting doth not differ really from the Essentiall power, because God doth beget a Son in the unity of his own divine Essence; his Son is equal to him, and therefore not essentially different from him, John 5. 18. 26. John 10. 30. Nulla fuit mutatio essentialis in filio, cujus essentia est immutablis.

2. We deny that there is an active Power in the Father, and a passive Power in the Son in respect of generation, because a Passive power notes materiality and imperfection; but this eternal generation cannot be material, for God is a Spirit infinitely more spiritual then the most glorious Angel. Pater genuit filium & filius genitus est—spiritualiter, immutabiliter.

3. The two words of begetting and being begotten which are used in Scripture do not point at two different powers, an Active and a Passive, but at two different persons; the Father who did beget, and the Son who was never unbegotten, Micah 5. 2. for he was of old, from the days of eternity.

4. It was not in the power of the Father to forbear the begetting of his Son, because the Son is Ens sum necessarium, as well as the Father, the Son is 〈 in non-Latin alphabet 〉 , God of himself, and not God by participation, nor a different God from the Father, but the same God with the Father, and therefore an Independent, Eternal God, who did not begin to be God, who cannot cease to be God, but hath life in himself as well as the Father, John 5. 20. and hath the self-same divine life, divine nature, divine power which the Father hath; and therefore the Schools conclude well that the Father and the Son have the same power, but with a different relation; but these different relations do not superadd a new Essence, a new divine Nature; and they who have the same Essence, must needs have the same power, because the Power of God is not distinguished from the Essence of God, and the Father doth communicate the same Essence and Power which the Son receives.

5. There is the same reason of the Son and Holy Ghost; for these three are equal, nay one, Essentially one, one God with the most perfect kind of unity, as hath been shown: and some that are Metaphysical acknowledge that nothing is simply one, but that which is most 〈…〉 and nothing is most singly 〈◊〉 but God, who hath nothing in himself but that which is himself. Aristotle discoursing of six kinds of unity saith that things may be said to be one▪

1. in respect of Continuity, because they are one Continued body.

2. In respect of their Subject, as two accidents in the same subject.

3. Because they are under the same Genus.

4. Because they are of the same Species.

5. Because they have the same definition; but then he concludes that all these are but imperfect kinds of unity, if compared with the last unity, which is

6. When a thing is one in respect of its single and indivisible Essence.

Now the Father and Son are one, John 10. 30. The Father, Son and holy Ghost are one, 1 John 5. 7. and they are one after the most perfect manner, they are one in respect of the most single and indivisible Essence, because the divine Essence is most single and perfectly one. And therefore since Essence and Power are not distinguished in God, it follows undeniably that these three who have one Essence, have one and the same power, but with different properties and relations.

This truth will be more evident when we have discoursed of the distinction of these three divine persons, of which we are to treat in the next Chapter.

VI. Created Persons have a different place and presence, but Uncreated Persons are omnipresent, they cannot be separated or divided from one another in respect of place or presence, but do subsist in one another. The Father did beget the Son in the unity of the divine nature, and the Son doth subsist in the nature of God, Phil. 2. 6. and all three persons subsisting in the same single & omnipresent nature, they must needs subsist in one another. The divine nature of the Father is in the Son, and therefore the Father is in the Son; the divine nature of the Son is in the Father, and therefore the Son is in the Father, and the like may be said of the Holy Ghost, for the divine nature of the Holy Ghost is in the Father and the Son. These three glorious persons are distinguished from one another, and yet they do subsist in one another. They do subsist in one another without any contraction , commixtion, or confusion, as Damascene taught the Schoolmen to speak; when Philip desired Christ to show him the Father, our Savior answers, He that hath seen me hath seen the Father, John 14. 9. because he is the Image of his Fathers Person, and the illustrious brightness of his Fathers glory; nay, because the nature of his Father is in him, and the person of his Father is in him; and therefore he calls upon Philip to believe that his Father is in him. John 14. 10▪ Believest thou not that I am in the Father and the Father in me? as if he had said, I wonder you should not believe this truth, it is a special Article of your faith if you be a Christian: and it is a very plain Article, for you have some sensible Arguments to confirm your faith in this point, both from my words, and from my works; you may hear the Father speaking in me, and see my Father working in me. The words that I speak unto you, I speak not of myself, but the Father that dwelleth in me, he doth the works. Joh. 14. 10.

And then he presses the point home upon him by a Peremptory Injunction in the 11. verse. Believe me that I am in the Father, and the Father in me: or else believe me for the very works sake. Philip might hear what was truly divine in the saving words of Christ, and see what was divine in the miraculous works of Christ, and by the words and works (and Spirit of Christ making both effectual) he might be brought to believe this necessary point, that the Nature of God the Father, and the Person of God the Father is in Christ. Give me leave to insist upon this point, for there is more in it then we can well observe at first view, and therefore our Savior did press this point home very frequently, and require that men would expressly believe it, John 10. 38. believe the works —but to what end? Why, that ye may know and believe that the Father is in me, and I in him. This is the end of Christ's working so many miracles amongst them, to bring them to believe that he and the Father did mutually subsist in one another. Credite operibus, believe my works saith he, they speak me to be God, and the Son of God, and therefore I am not guilty of blasphemy, because I say I am the Son of God, and equal to God, for I am God, I and my Father are one God; and if you believe that I and my Father are one God, you must believe that I am in the Father, and the Father in me. This is the sum and substance of our Savior's discourse from the 25. verse of the tenth chapter of John to the 39. verse of that chapter; and our Savior did enter into this discourse at the request of the Jews, who came round about him, and desired him not to hold them in suspense any longer, but to tell them plainly whether he were the Christ or no. John 10. 24. all then who believe Jesus Christ to be the Christ, the true Messiah, the only Savior, and an all sufficient Savior, must believe, confess and acknowledge this truth, That the Father is in Christ, and Christ in the Father. From what hath been spoken it is clear and evident, that this is a point of life and death, as we say, a fundamental point, a point necessary to salvation, and therefore our Savior did so often insist upon it. In the 8 ^th . of John, our Savior tells them more then once, that he was not alone, and therefore his testimony of himself was not a single testimony, but his Father who was with him and in him did bear witness with him, and of him, John 8. 16. for I am not alone, but I and the Father that sent me; I am one that bear witness of myself, and the Father that sent me beareth witness of me, v. 18. And he that sent me is with me, the Father hath not left me alone, v. 29. This point is difficult to believe, that Christ who is man is very God, the same God with the Father, a different Person from the Father, yet subsisting in the Father, who is the only true God; but as Rollock saith well, though this point be most difficult, yet it is most necessary, and therefore we must beg the spirit of God that we may get above nature, and see the Father in Christ, and Christ in the Father, for the natural man doth not relish, receive or perceive the things of God, 1 Cor. 2. 14, Our Savior told his Disciples, that when the Spirit was poured out more plentifully upon them, then they should know him to be in his Father. The Father will give you another Comforter even the Spirit of truth, and at that day ye shall know that I am in my Father, John 14. 16, 17, 20. and in the sixteenth of John the Spirit had convinced the Disciples of this weighty truth; for they say, By this we believe that thou camest forth from God; Jesus answered them, Do you now believe? Behold the hour cometh, yea is now come, that ye shall be scattered every man to his own, and shall leave me alone, and yet I am not alone, because the Father is with me, John 16. 30, 31, 32. In these and divers other places our Savior doth declare this truth unto us, that he is in his Father; and if it were not a weighty truth of very great consequence and high concernment, he would not insist so much upon it; it is the mutual in-subsistence, and Coessential Omnipresence of the Father and the Son.

And the Spirit being Coessentiall with the Father and the Son, must needs be in them both, from whom he proceeds in the unity of the Divine Nature; for it is clear that an infinite Nature cannot be poured forth beyond it self, because it is boundless, and therefore when we read 1 Cor. 2. 11. What man knoweth the things of a man, save the spirit of man, which is in him? Even so the things of God knows no man, but the Spirit of God, (we may safely add) which is in God, because he did proceed in the unity of the divine indivisible and boundless nature. The Holy Ghost hath the same Nature with the Father and the Son; and a Nature of infinite and boundless perfection▪ cannot be communicated to anything that is not infinite, to anything that is not it self, because there can be no other infinite thing but it self, there can be but one infinite, and everyone of the three glorious persons is one and the same infinite God; upon these grouds we may answer many questions.

If you ask Where God was before the World was made? I answer, that he was then, just where he is now, in himself .

If you ask where the Father was; I answer, in the Son; if you ask where the Son was; I answer, in the Father: If you ask where the Spirit was, I answer, he was both in the Father and in the Son, and they both in him. God was in all three persons, and all three persons in the Godhead, and in one another, and so they do, and will remain to all eternity, because they are Coessentiall, because they are one omnipresent and eternal God. The Godhead is not shut up in the narrow circle of the universe, the whole Godhead is in the world, and the whole Godhead is out the world, for the world cannot contain the true God, who did create, and doth uphold the world, and the single Godhead cannot be divided; and therefore we must not conceive that part of the Godhead is in the world, and part of it out of the world, but the whole Godhead is every where, it is not included in any place, or excluded from any place; the heaven and heaven of heavens cannot contain him, 1 King. 8. 27. his perfection is higher then heaven, and deeper then hell, Job 11. 8.

From what hath been said, it is most clear, that since the Essence of God is omnipresent, and the self same indivisible Essence is in Father, Son and Holy Ghost, all three must needs mutually subsist in one another; though the persons be distinguished, they cannot be separated, divided or contracted; and therefore this sixth difference between created and uncreated persons, is so remarkable, that I need not go about to prove that human persons are separated as well as distinguished; tot sunt humanitates quot homines; and it is most certain that Angelical persons have a limited presence, because they have a finite essince. But it is otherwise in divine persons, for the Father works in the Son, and by the Spirit the Father subsists in the Son and in the Spirit, and cannot be separated from these Coessentiall and Omnipresent persons, who do subsist with him (as they are both from him) in the unity of the Godhead.

I need say no more concerning Angels then what is commonly said, Angeli sunt Alicuoi Definitive; sunt enim in suo Vbi non per operationem vel circumscriptionem, sed per Designationem Definitivam, Angels are naturally somewhere; though they are not in any place by extension of parts yet their finite nature is contained within certain bounds and limits. Hence it is that some learned men affirm that it is improper to say, that God is somewhere because he is every-where; Somewhere is a definitive word.

VII. Created Persons have many other different Accidents besides Place, of which we have spoken; and • ime or Duration, of which we are to speak. It will not be necessary or useful to discourse of every particular; but that which I intend to insist upon under this head is, That Created Persons are distinguished from one another by an heap of Accidents, and therefore it will be sufficient for the making good of this seventh Difference, to show that divine Persons are not distinguished by a Congeries, or heap of Accidents, because there is no Accident at all in God. For the being of God is infinitely perfect, and singularly single, as hath been proved; and therefore it is infinitely below the single perfection of God to be compounded of a substance and accidents for the adorning or perfecting of his glorious being. Relations are not Accidents in God. The reltion of one Coessentiall person to another is agreeable to the Essence of God; it is a necessary relation which did never begin to be, and cannot cease to be.

The relation of God to the creature cannot be real, because it is such a relation as might not have been; but there is no real thing in God which might not have been.

2. There can be no real relation between two extremes, one of which two extremes is unchangeable, and the other might not have been.

3. God was not in any passive Potentiality or Power, before he did create the world, to receive any real act, because he is really a pure act; and it is evident that a new real relation is a kind of act whereof the pure, single, perfect and unchangeable essence is uncapable.

4. Our weak understanding comparing God with the creatures, is apt to frame many denominations, which according to the manner of signifying, seem to import as if God were in potentiâ ad multa; yet if we do consider the thing signified, as we ought in a way agreeable to the pure, single and infinite Perfection of God, we shall find that these are but extrinsical denominations. This point is much beaten upon by the most acute Schoolmen, and Writers of Metaphysics, and therefore I need not insist upon it; only observe that when I say created persons are distinguished by a heap of Accidents, I do not mean that a person is made complete in his subsistence by any Accident, or an heap of Accidents, for I have refuted that conceit, in this present chapter pag. 73. I hasten to the eighth Difference.

VIII. Human Persons with whom we are best acquainted, may exist in a very different time as well as in different places; some lived before, some since the flood: some before the Incarnation, others since the Death and Resurrection of our Lord and Savior; but herein all agree that time is the measure of them all; their duration is very imperfect, their duration is not always contemporary, never Coessentiall. But all three uncreated Persons are Coeternal, because they are Coessential, because they have the same divine eternal Essence: Angels are said to have an eternal duration, but they are not eternal in the same sense that the Father, Son and Holy Ghost are Eternal.

1. Because they were created, Coloss. 1. 16. and therefore did begin to be, they have not (as the Schools say) an interminable or interminated duration à parte ante.

2. If they had been created from eternity, yet they could not have been esteemed Coeternall with their Creator, who did create them out of nothing, and did not beget or breath them forth in the unity of his own divine Essence.

3. There can be no less then an infinite difference between the finite, dependent, changable, defective duration of an Angel, and the infinite, independent, immutable duration of these three uncreated, and all creating persons, who are one independent, unchangeable, eternal, infinite God the eternity of the three glorious persons is interminable, indefectible, immutable.

4. If Angels had been created from eternity, yet they would not have been essentially or intrinsically eternal, because their essence doth not include any repugnancy to an actual beginning.

5. If Angels had been created from eternity, yet God might have annihilated them afterwards, and then they had actually ceased to be.

6. Although they were not actually annihilated, yet the very possibility of being annihilated is enough to prove their duration terminable, changeable, defectible; and therefore though they had been created from all eternity, they would not have been coeternal with their maker, nor would three Angels have been coessentially coeternal with one another.

7. If Angels had been created from eternity, they would have been eternal, not by any intrinsical or natural duration, as hath been proved; and therefore they would have been eternal only by an extrinsical denomination, taken from the Eternity of God.

8. Upon consideration of the Premises, many Reverend Doctors of the Church conclude, that Angels are eternal only à parte post; and they are eternal à parte post, not by their own nature, but by the free favor and appointment of God; and therefore there is an infinite difference between the duration of these three uncreated persons, and the duration of the most glorious Angels in Heaven. Angels are mu • able, and God is free Agent both in respect of Creation, and in respect of preservation; and therefore God and Angels are not Coeternall as the Peripatetics dreamt. God did voluntarily engage himself to create and preserve Angels by his own Decree; and therefore that subordinate aeternity which they have à parte post, is vouchsafed unto them by the free and undeserved favor of God. For (as Damascene saith well) whatsoever had a beginning would soon have an ending, if he who gave a beginning to it by his infinite power should think fit to suspend his upholding and preserving influence, or put forth his Almighty and irresistible power against it in a destructive way.

I will not take this fair occasion to speak of the acts or motions of Angels to make this difference seem greater; for that which hath been said is su ••• cient to make it evident that Angels do not coexist with God the Father with the same duration wherewith God the Son and God the Holy Ghost do coexist with him; because these three coessential persons are Coeternall; they are all three one God, who is his own Essence, his own Eternity; The Scripture calls the God of Israel the Eternity of Israel, 1 Sam. 15. 29. and Aristotle calls him life it self, the best life, an Eternal life, that hath neither beginning nor ending, nor succession; and therefore it is evident that he did not believe God to be subject to change or variation. God is (saith he) a self-sufficient and eternal life. God is truly self-sufficient, because he is all-sufficient, he is infinite in perfection, and therefore infinite in duration; his infinite perfection and duration is nothing else but but his infinite Essence; and this infinite Essence is the self-same in all three Coessentiall, Coeternall and Coequall persons, as hath been proved. And therefore we have good cause to rejoice and triumph in this glorious difference between created and uncreated persons.

Give me leave to sweeten this dispute with some devotion. We have an everlasting Father, an everlasting Savior and an everlasting Comforter: and we have good cause to lay a charge upon our immortal souls to bless & praise all three Coeternal persons, for their eternal love, our eternal redemption and salvation. Praise the Lord O my soul, while I live will I praise the Lord; whilst I have any being will I sing praises to my God, and put confidence in him, for with the Lord there is plenteous and eternal redemption. But O put not your trust in Princes, nor in those sons of men in whom there is no salvation, for their breath goeth forth, they return to their first earth, and in that day all their thoughts and counsels perish. Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God, which made heaven and earth, the sea and all that therein is, which keepeth truth for ever; read and consider the six first verses of the 146. Psalm▪ there is a great Emphasis in the sixth verse, which keepeth truth forever. O let us declare it to the following generation that • his God is our God forever and ever, and he will be our guide even unto death, Psal. 48. 13, 14. Happy it is for us that we are redeemed by the precious blood of Christ, who offered up himself by by his eternal spirit, his divine and eternal Nature, Heb 9. 14. that he might bring in everlasting righteousness, Dan. 9. 24. obtain eternal redemption, and purchase an eternal inheritance for us, Heb. 9. 12. 15. Happy, thrice happy it is for us that we are born of incorruptible seed, which will abide in us forever: for we are born of the eternal spirit, who will perfect his work in us, and be our everlasting Comforter. Finally, all three uncreated Persons will be our all-sufficient and satisfactory portion and reward for ever-more.

IX. Three Created persons have different actions and operations, because they have different singular natures, different powers, &c. as hath been shown in this very chapter. All actions of Father, Son and Holy Ghost upon the creatures are undivided, nay indivisible; how Personal Actions ad infra differ, I am to declare at large in the next chapter, where I am to show how these three glorious persons who cannot be divided, are truly distinguished from one another; only before I conclude this chapter, it will be requisite to note, that though the Son cannot be said to beget himself, yet he is not Passive in that eternal generation, as hath been proved above; the divine nature which is communicated to the Son by generation, is the nature of the Son as well as of the Father: the Father doth necessarily beget the Son in the power of that Nature, and in the unity of that self-same single and indivisible Nature; and that divine Nature which is communicated to the Son, is not begotten by the Father, but is of itself; and therefore we say that Christ is God of himself, though he be not a Son of himself, but of the Father by eternal generation, because the Father is the first principle of subsisting life.

I might proceed to treat of other differences: that common Rule, Actiones sunt suppositorum, is true of divine actions and uncreated Persons; but it is manifest that there are many actions of the soul of man, both when it is in a state of union with, and when it is in a state of separation from the body, which cannot be properly and truly called actions of a person, but I shall not descend so low, as to take notice of such differences.

The nine differences which have been insisted on are all considerable. And from them all we may safely conclude that the word Subsistence or Person cannot be attributed after the same manner to God, Angels and men. A divine Person is a Spiritual and Infinite Subsistent, which must not be considered as abstracted from, but as Subsisting in the Divine Nature, and as related to those other Coessentiall persons, from which he is sufficiently distinguished by some Personal and Incommunicable property; And therefore Subsistence is attributed to God after the most excellent and glorious manner. A Person signifies the most excellent kind of Subsistent, an understanding subsistent, as hath been shown; but then an uncreated person, a divine person doth infinitely excel and transcend the person of the most glorious Angel in Heaven; and therefore we must remove all those imperfections from our thoughts, which are in created persons, when we meditate or discouse of these divine and uncreated persons, that we may think and speak according to the Analogy of faith.

CHAP. VII.

The three Vncreated, Divine, and Coessentiall Subsistents are sufficiently distinguished, though they cannot be divided.

WE are now come to treat of that profound Mystery, at which men and Angels stand amazed. How can three be one? (saith the Disputer of this world) or one be three? Can one be distinguished again and again from himself? O bold fools, (saith Athanasius) Why do you not lay aside your curiosity, and inquire no farther after a Trinity, then to believe that there is a Trinity? The Scripture saith there is but one God, and the Scripture saith that the Father, Son and Holy Ghost are this one God; and yet the Scripture saith, that the Father, Son and Holy Ghost are three, three and yet one: three Persons and yet one God. We have shown above that the Godhead cannot be multiplied; now we are to show that the Persons are distinguished, and what kind of distinction there is between these three divine and uncreated Persons.

1. These divine and uncreated Persons are sufficiently distinguished to our apprehension, who ought to judge, believe, speak, worship, according to the Word of God.

2. These uncreated Persons were truly distinguished from one another before there was any Scripture, any world; for the Coexistencie and distinction of these glorious Persons is eternal, and therefore this distinction cannot be grounded upon the mere phrase of Scripture; it is the true intent of God in several plain expressions of Scripture, to declare unto us the distinction of these divine and uncreated Persons. I shall prove this point fully and clearly by certain steps and degrees.

[ I] 1. These uncreated Persons have distinct and proper names in the Word of God. The Father, the Son, [or the Word] and the Holy-Ghost [or Spirit] Now that we may not be Tritheites or Sabellians, let us consider that these three names do not signify three different Natures, and yet they do signify three different Persons, for it is evident that one Person cannot be praedicated of another, the Father is not the Son, nor is the Son the Father; the Holy Ghost is not either of them, nor is either of them the Holy Ghost; and therefore they are three distinct Persons of the Godhead.

[ II] 2. These Uncreated Persons are Coequall, and therefore they are distinct; It is most absurd to say that the same Person is equal to himself. But the Son is said to be equal to the Father. Philip. 2. therefore the Son is not the Father. We do usually say that the Father, Son and Holy Ghost are equal in power, to note a distinction of Persons; but then when we speak strictly, we do not say the power of the Persons is equal, but we say the power of the Persons is the same, to note the unity of their Essence. We say the Persons are equal in power. goodness, wisdom, &c. to note that one person doth not exceed another in degrees of wisdom, power, &c. because it is impossible that there should be any degrees in that which is infinite; and the power, wisdom, &c. of all the three Persons is the same infinite perfection, because all three have the same infinite Essence. And therefore when we look upon Power in a common notion, 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 equal to that in power, the Father equal to the Son, the Spirit equal 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 several persons in a several 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 • ame power then is communicated to different coequal persons in a different way, as we shall more fully declare before we conclude this seventh chapter.

[ III] 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 expressly of three These three, 1 John 5. 7.

If any man in Athanasius his time asked how many persons subsist in the Godhead, they were wont to send him to Jordan; Go say they to Jordan and there you may hear and see the blessed Trinity; or if you will believe 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 John we have a plain Demonstration of this truth. I [saith the Son] will pray the Father, and he shall give you another Comforter, John 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 clear, 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 confess that it is meant of Another Person; he shall give you Another Comforter, even the Spirit of truth, verse 16, 17. And again, 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 express or clear? 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 numbered, the Persons numbered are named by their distinct and proper names, the number numbering is expressly 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 business of great consequence, and high concernment.

Now in the great question about the Messiah, witnesses are produced to assure us, that Jesus Christ the Son of the Virgin, and the only begotten Son of God, is the true Messiah, the only all-sufficient Savior 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 pass 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 four (as they do who dream of a Quaternity) because these three are one and the same God blessed forever. Let us then be exact in observing, since the Holy Ghost is so exact in making of the account. In the eighth of John the Pharisees object that our Savior did bear record of himself, and did conclude from thence that therefore his record was not true, John 8. 13. Our Savior answers in the next verse. Though I bear record of myself, 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 bear witness of myself, and the Father that sent me beareth witness of me. It is most clear and evident by this discourse that our blessed Lord did make a fair legal 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 witness, 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 legal account. There is Another (saith he) that beareth witness of me, and I know that the witness which he witnesseth of me is true, John 5 32. There is Another saith he; he doth not mean another God; for when he speaks of his power and Godhead, he saith, I and my Father are one, John 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 witness, John 5. 32. and the Father himself, v. 37. bears witness of me. Well then, Christ is one witness, the Father is another, and the Holy Ghost is a third witness, 1 John 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 find that these Witnesses are three Persons, who are one and the same blessed God. They are one in nature, though three in subsistence, to show 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, John 1. 14, 18. cap 5, 3 • , cap. 14, 16.

[ IV] IV. The divine Persons are distinguished by their inward and personal actions. The Father did from all Eternity communicate the living Essence of God to the Son, in a most wonderful and glorious way; Now it is clear that the Father did not beget himself; and therefore the Son is another Person truly distinct from the Father, and yet equal to the Father, because he is begotten in the Unity of the same Godhead, and hath life in himself, John 5. 26. the living Essence of God who is life it self being communicated to him by an eternal generation. The unbegotten Father is clearly distinguished from the only begotten Son. But I dare not say as some do, that the Father is Active, and the Son Passive in this eternal generation because this generation is eternal. For nothing which is eternal, can be truly said to be in a Passive Power to anything, much less can it be said to be in a Passive Power to be. The Son hath life in himself, is life itself, hath life essentially, and as he is the same Essence with the Father, is of himself, and hath all that is essential from that very Essence; but that Essence is communicated to the Son by the Father, and therefore the Son is said to receive all from the Father. But then we must consider that the Son receives nothing from the Father as from an external cause but as from an intrinsical Principle rather the cause, for the Son doth not depend upon the Father as an Effect upon its Cause; And I call the Father an Intrinsecall Principle of the Sons Subsistence, because the Father doth beget the Son of, and in himself in the unity of the same Godhead; their Divine Nature is one and the same, and their Persons are Coequall and Coeternall▪ because they are Coessentiall. This is the very Mystery of Mysteries which corrupt and wanton Reason derides, but prudent Faith admires and adores.

The Socinians tell us, that they cannot believe, that the Father did beget a Son of his own substance, because God is eternal and unchangeable; the single essence of God is indivisible, and being most singularly one is incommunicable; part of the Divine Essence could not be communicated (say they) to the Son, because the essence is impartible, indivisible; and the self same whole Essence cannot be communicated, because it is most singularly one, and therefore incommunicable. Essentia quae est una Numero est incommunicabilis.

To this grand Objection I shall return a plain Answer out of pure Scripture, and deliver it in certain Propositions or Conclusions, that the Answer may be more direct, clear and satisfactory.

CHAP. VIII.

The Grand Mystery of three Divine and Coessential Subsistents in the single Godhead is not Problematicall, but Fundamental.

ALL points of Doctrine revealed in Scripture are profitable, and precious truths; and every man is obliged to receive, believe and embrace every truth made known to him in, and by the holy Scriptures; Because all truths contained in Scripture are of equal credit in respect of the Authority of the Revealer; but all truths are not of equal 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 Mediator between God and man, the only and All-sufficient Savior 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 knows to be revealed in Scripture, doth not indeed and truth believe 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 Fundamental point is of such high concernment, that whosoever is ignorant of it is condemned for his mere Negative Infidelity; and whosoever doth refuse to believe 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 believed for his own salvation. Our Faith, Piety, Hope, Charity, Salvation, are all grounded upon these necessary and Fundamental truths.

Those truths or points of Doctrine are Fundamental, without the plain and express knowledge whereof we can neither savingly believe in Christ, nor rightly worship God in Christ to the obtaining of eternal life.

The Grand Mystery of three Divine and Coessential Subsistents in the single Godhead, is a Fundamental 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 clear and evident that it doth highly concern 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, Jews, Heretics, both Ancient and Modern.

We must 1. Know. 2. Believe. 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, John 17. saith, That this is life eternal 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 John 5. 20. We are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life; both texts tell us that it is eternal life for to believe that the Father and the Son are the only true God, and therefore this is a fundamental point; And the Scripture speaks expressly that these three, the Father, the Word, and the Holy Ghost are one, one God; for the witness or testimony delivered by these three is the witness 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 weak foundation.

To which we answer, It is true that these words are not to be found in the Syriac Edition, but they who speak most modestly, do acknowledge that the Syriac Edition is not Authentic. Learned Heinsius is much offended with that Edition, as appears by his Annotations upon, 1 John. 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 plain, and then add the testimony and Interpretations of the ancient and Reverend Doctors of the Church, concerning the words in question, we shall be able to pass a right judgment 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 bear witness to one and the same truth.

3. The diversity of the very nature of those three who bear witness on earth, and the unity of their divine nature who bear witness 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 believe, 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 clear by the joint testimony of other Copies, that the words 〈 in non-Latin alphabet 〉 are omitted in the 7 ver. and the words 〈 in non-Latin alphabet 〉 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 John. 5. 7.

In the eighth of John our Savior 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 witness 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 testify of me. I might add to these testimonies all other places of Scripture, wherein all the three witnesses are named together, and then produce all the places which have been formerly cited in this book to prove the coessential Trin-unity of those heavenly witnesses.

5. The copulative [And] in the beginning of the verse, 1 John. 5. 8. doth very fitly connect the whole seventh verse with the eighth, as they are printed in our ordinary translation.

6. Jerome doth assure us that the words in question were expunged by the Arians, because these few words do hold forth an undeniable proof of the divine and Coessentiall Trin-unity of these heavenly witnesses. And divers other learned and judicious men conceive that these words were blotted out in the time of Constantius and Valens the Emperors who were sworn enemies of the blessed Trinity, and professed Patrons of Arianism.

7. The Heretics did blot out those words, John. 4, 24. God is a spirit, as Ambrose assures us: and therefore this practice of expunging such words in the Scripture as did refute their errors was too common amongst the Heretics of old, as we might prove by witnesses enough, if that were our business.

8. These words, 1 John. 5. 7. are to be found in copies of great antiquity and best credit.

9. This Text is cited by the Ancient Fathers, by Athanasius in his dispute with Arius at the counsel of Nice, and Arius never denied it for to be Scripture, which certainly he would have done, if there had been any doubt made of it in the Primitive times.

It is cited by Cyprian also in his book de Vnitate Ecclesiae. Paxillus in his book de Monomachia proves by an induction of the learned Doctors of the Church both before and since Athanasius, that the Doctrine of the Coessential Trin-Unity of these heavenly witnesses was generally received by all that were esteemed Orthodox and pious in the Church of Christ. Calovius also in his Fides Patrum ante Concilium Nicenum, gives in a Catalogue for the satisfaction of all that desire resolution in this weighty point.

10. These three heavenly witnesses are one in Power, nature and Will; all three bear witness to the same truth, and their testimony is divine, 1 Joh. 5. 9. And the truth which they bear witness to is a fundamental truth, a saving truth, that we may believe on the Son of God and have eternal life. 1 Joh. 5. 11, 12, 13. And if the authority of any one of these three heavenly witnesses be called into question, all may be questioned upon the same grounds, because their testimony is of equal authority; their testimony is personal and divine; and if the testimony and authority of these witnesses were not divine, our faith which is built upon their testimony and authority, would not be a divine Faith. Quale est testimonium, talis est fides. All three heavenly witnesses join with one consent and Will in propounding this fundamental truth, and therefore if we do not believe and embrace it, we give the lie to all the three witnesses in heaven, 1 Joh. 5. 10. And if we do believe that Jesus is the natural Son of God, in and by whom all believers have eternal life, then we must acknowledge that Jesus Christ is one God with his Father, the true God and eternal life, 1 Joh. 5. 20. Christ is God Attributive, Joh. 1. 1. Subjective, Act 20. 28. 1 Tim. 3. 16. This one proposition, That Jesus Christ is the natural and proper Son of God, is that Fundamental Confession of Faith upon which the Christian Church is built, Mat. 16. 16, 17, 18. Thou art Christ the Son of the living God: This is the Rock upon which Christ hath so firmly built his Church, that the gates of Hell shall never prevail against it, or this fundamental truth. We are all built upon Christ, through the Spirit for an habitation of God, Eph. 2. 20, 21, 22. Father, Son, & Holy Ghost; all three join in laying this foundation, and all three are one and the self-same great God, who is the only true God blessed for ever, as hath been fully proved already in this book, and therefore I may be the briefer in the discussion of this weighty point.

The Form of Baptism doth contain in it a short Creed, or Rule of Faith, Mat. 28. 19. And when the ancient Fathers speak such high things of the Creed, they understand it of this short Creed which is part of Canonical Scripture, and not of that form which is commonly callled the Apostles Creed. In like manner when they expound Eph. 4. 5. One Lord, one Faith, one Baptism, they say, there is one Faith and one Baptism, because the sum of our Faith is contained in the form of Baptism.

When Epiphanius hath reckoned up all the Heresies in his Anaceph. he opposes this one Scripture, Mat. 28. 19. to them all, to show that he looked upon the Doctrine of the Trinity as a Breviary or at least prime fundamental of the Christian Faith, and Eusebius Pamphilus doth the like. I might produce many pertinent places out of Irenaeus, Tertullian, Athanasius, Basil, Nazianzen, Augustine & others to make good this useful observation, That the prime Fundamental of the Christian Faith is contained in the Form of Baptism, and founded on Mat. 28. 19. It were easy to show upon what occasion other Articles were added to the public confessions of Faith in the most renowned Churches in several ages. And it is as easy to prove that the Doctrine of the Coessential Trin-unity was for the matter and substance, if not in express terms, in terminis terminantibus as we say, constantly maintained

1. In public Confessions of Faith composed, explained, confirmed by the first General Councils, published by the decrees, and edicts of pious Emperors, and ratified by their civil sanctions from time to time. I need not instance in the Nicene Creed, or that Creed which was composed by Athanasius who studied this point, defended & suffered for it above forty years: The Confession published by the Synod of Constantinople doth not differ in substance from the other Creeds concerning this grand mystery of the blessed Trinity. I am not willing to expatiate upon this Argument, because I should then be engaged to cite very many testimonies of the Ancients, which would swell up my book beyond its due proportion. But if any man desire to read more upon this Argument for his own satisfaction, and hath not so much time as to peruse the ancient Records, he may read Master Parkers book de Desc. ad inferos, more especially his fourth book; The learned Sermon of Reverend Doctor Usher, concerning the unity of Faith, who gives a brief and satisfactory account of the ancient Confessions of Faith with a special reference to Baptism. Doctor Voetius, Gomarus, and the rest who have written de Symbolo Apostolico, or of the mystery of the Trinity. The juggling of the Arians is so plainly set forth in the most faithful writers of Ecclesiastical story, that I need not relate how they made use of their interest at Court, and all their carnal policy in every considerable place to pack Councils, forge or corrupt Creeds, seduce all sorts of men, who were led more by interest then Scripture, and then to evade, or comply with subtle distinctions, mental reservations, equivocations, and such unworthy shifts for to save themselves from censure in a time of Reformation.

2. The Catechisms of the Ancients hold forth this doctrine; the Catechumen were trained up in the knowledge of it. Lucian who lived in Trajans time, brings in a Christian Catechising the heathens in the Doctrine of the Trinity.

3. The form of Baptism strictly observed in the Churches notwithstanding the great ignorance and contention in the East, and the grand Apostasy in the West; doth sufficiently prove that this Doctrine of the Trinity had taken deep root in the minds of men, and that they were by the providence and special grace of God very diligent and faithful in communicating of it to their posterity from time to time.

4. The Doxology, or as some call it, the Hymn of glory doth evince the same, and therefore the Arians endeavored to make an alteration in the Doxology and instead of saying, Glory be to the Father, and to the Son, and to the Holy-Ghost, they said, Glory be to the Father, By the Son, and In the Spirit; from whence we may observe by the way, that if we suffer the Fundamental Doctrine of our Faith to be corrupted, we shall not be able to preserve the Fundamentals of our worship pure, and uncorrupt.

5. The Form of Apostolical Benediction which stands upon record, 2 Cor. 13. 14. doth clearly hold forth the Doctrine of the Trinity to be a Fundamental both of Faith, and Worship; And all who desire the grace of our Lord Jesus Christ, the love of God, the communion of the Holy-Ghost, for their everlasting comfort & salvation, must believe and adore all three as on • God blessed forever.

6. All who believe in God are commanded to believe in Christ as God, as one and the same God with the Father. Ye believe in God, believe also in me, Joh. 14. 1. They are commanded to honor the Son as they honor the Father, Joh. 5 23. And therefore the Doctrine of the divine person of Christ as Coessential with his Father is a Fundamental both of Faith and worship.

7. The Doctrine of the incarnation of the Word, the natural and proper Son of God; the Doctrines of Christ's satisfaction, of our Redemption, and justification by Christ as an all-sufficient Savior, are Fundamental Doctrines necessary to be known, believed and embraced for our eternal Salvation; for we know the blood of a mere man cannot give satisfaction to the justice of God for those gross affronts, injuries and abuses which have been offered by man to the infinite Majesty of God. The Church of God is purchased with the blood of God, Act. 20. 28. And if Christ hath not redeemed the Church with the blood of God, then the Church is not redeemed; your Faith and our preaching are both vain, because you and we are yet in our sins; for then God hath not received satisfaction for our sins, nor a sufficient ransom for our souls. If the Son of God did not take flesh, then was not God manifested in the flesh; then the whole mystery of godliness which should be without controversy great and precious in the eyes of Christians, will be cheap, and vile, and of no account; for the whole mystery of godliness, 1 Tim. 3. 16. depends upon the manifestation of God in the flesh; Now the divine person of the Son took flesh; the person of the Father was not incarnate.

8. It is not enough to believe that the Son of Mary is risen from the dead; we must believe that the Son of God is risen, Rom. 1. 3, 4. It is Jesus our Lord that rose for our justification, Rom. 4. 24, 25. Rom. 10. 9.

9. It is not sufficient to believe that there is a man sitting at the right hand of God; we must believe that Jehovah sits there, Psal. 110. 1. Mat. 22. 43, 44, 45. And the like must be said of our Advocate, he must be such a one as can plead the worthiness of his person, the merit of his obedience and sufferings, one who is able to save us to the uttermost, Heb. 7. 25. 1 John. 2. 1. 2 One who can plead with some Authority & Majesty; Father, I will that they also whom thou hast given me, be with me where I am, John. 17. 24. He speaks with Authority, I will: he speaks like a Coessentiall and Coequall person; and it is for the glory of the Father, to believe that the Father is in the Son, and the Son in the Father, that the Son is Lord, equal to the Father. John. 14. 10, 11. Phil. 2. 6▪ 11. Many arguments more might be collected from divers places of Scripture cited above in the fourth chapter of this book, and I shall enlarge upon this argument in the ninth Chapter.

10. The Holy Ghost is the same God with the Father and Son, the same object of divine Faith and Evangelical worship, the same Author of the Scriptures, and all-saving Grace, Mat. 28. 19. 1 Cor. 12. 6. 11. 2 Cor. 13. 14. Through the Son and by the spirit, we have access to the Father, Eph. 2. 18. All Church administrations are to be performed in the power of the Holy Ghost, and are made acceptable by the merit of the Lord Jesus Christ. If we will hear the Spirit speaking in the Scriptures to the Churches, if we feel the Spirit Sanctifying of our hearts, if we do not desire to undermine the foundation of the Christian Church, and so overthrow the Church of Christ, if we do not renounce our Christian Faith, and our Baptism the Sacrament thereof, if we do not reject the fundamental blessing (the best portion of our selves and little ones) the grace of Christ, the love of God and communion of the Spirit, why then, I beseech you, as the Apostle doth, for the Lord Jesus Christ's sake and for the love of the Spirit, Rom. 15. 30. and for the glory of God the Father, Phil. 2. 11. that you will believe, adore, embrace, love and obey the Father, Son, and Holy Ghost, as three Divine and Coessentiall Subsistents in the single God-head, as one God blessed for ever, the adequate object, and Author of your Faith, hope, love and happiness.

I do not desire to obtrude anything upon the acutest disputant as Fundamental that is curious or unnecessary. Nay there are many things necessary for the maintenance of • his truth, and refutation of contrary errors, when we are to deal with subtle Heretics, which I do not set before the common people as food fit to nourish them: and for that reason I do desire them, that they will look upon much of my sixth chapter, and of some other chapters in this book, as • t for the direction of young Scholers in this weighty point; for I find young wits apt to be seduced by Logical subtilities, or rather fallacies, Metaphysical notions, Poetical raptures, nice distinctions and vain curiosities, from the simplicity of the Gospel of Christ; and therefore I have taken some pains in divers chapters, but specially in the margin for the direction of hopeful youths, who have been too often entangled and ensnared by Socinian fallacies, and at last tempted into loud and hideous blasphemies. We do therefore lay down these plain truths as necessary to be known and believed for the maintaining of saving communion with God.

1. That God is. For he who cometh unto God must believe that God is. Heb. 11. 6.

2. That there is but one God. Deut. 6. 4.

3. That the Father Son, and Holy Ghost are this one God▪ because they are all three Coessentiall subsistents in this most single Godhead, 1 Cor. 8. 5. 6. Phi. 2. 6. 1 Io 5. 7 John. 10. 30. Mat. 3. 16, 17. Mat. 28. 19. Act. 5. 4. 1 Cor. 12. 6. 11. 2 Cor. 13. 14. John. 15. • 6. Rev. 1. 4. 5.

Reverend Calvin was not so morose and austere in this point as to contend about unnecessary words, or curious phrases, so there were such words used as did fitly and fully express the whole mistery of Faith in this weighty point, and sufficiently refute the damnable errors of Arius and Sabellius. If men will but acknowledge

• 1. That the Father, Son and Spirit are one God and the self same God.
• 2. That the Son, is not the Father, nor the Spirit the Son; but that these three are distinguished by special Relations, Incommunicable and unchangeable properties, so that there is a Trinity of Coessentiall Subsistents in the self-same Divine Essence, we are all agreed.

Arius would acknowledge that Christ is God, bu • not Consubstantial, or Coessentiall with his Father, for he did deny Christ to be the same God with his Father. And in like manner the Socinians will say, that they acknowledge and maintain the true Divinity of the Son and Holy Ghost; but they do deny that the Son and Spirit are one and the same God with the Father; and affirm, that the Reformed Churches who believe that all three persons have the self same God-head, do ascribe a false and imaginary God-head to the Son and Spirit, which the Holy Scriptures do no where acknowledge or declare. And this is the true reason why the Orthodox Doctors of the Church have been so unanimous, especially of late years in maintaining this Proposition,—

Pater, Filius & Spiritus Sanctus sunt 〈 in non-Latin alphabet 〉 . The Father, Son & Holy Spirit are one and the self-same God. On the other side Sabellius acknowledged, that the Father Son, and Holy Ghost are one God; but if you say that the Father, Son and Holy Ghost are three different subsistents, then he cried out as M. Fry doth, that you acknowledge three God's; the best way to avoid these (saith judicious Calvin) is to say That there is a Trinity of Persons in one and the same essence of God. For we must needs acknowledge the unity of the Divine nature, because we read that the Father, Son and Spirit are one; and we must acknowledge the Trinity of these Coessentiall Subsistents or persons, because we read that they are three. Now the Trinity and unity make a Coessential Trinunity; & if the unity of the God-head, and Trinity of the Subsistents, or persons be acknowledged, we shall not wrangle about curious phrases, or unnecessary words. The most judicious and moderate men amongst the Orthodox Doctors of the Church agree in this. The learned and Reverend Doctor Davenant in his judicious exhortation to Brotherly Communion between the Protestant Churches, teaches us how to distinguish between points that are fundamental, and Problems or Propositions that are not Fundamental, and when he comes to reckon up Fundamentals, he instances in the Trinity, and expresses himself after this manner;

That God is one in Essence, three in Persons distinguished betwixt themselves; That the Son is begotten of the Father; That the Holy Spirit is the Spirit of the Father and the Son; That these three persons are coeternal and coequal.

But it is objected by some, who do acknowledge Christ to be God, that they have no reason to close with us, when we say, That Jesus Christ is Coessentiall with God his eternal Father, because we do impose a new word upon them, and so make a new Fundamental of our own Inventition; to which I answer:

• 1. That if we make an old truth plain by a new word, they ought to forgive us that injury.
• 2. We explain our new Terme.
• 3. We save them the trouble of an artificial and tedious deduction; for as soon as they do but understand the word, they must necessarily embrace the sense, and acknowledge that though the word seem new to them, yet the Doctrine is old; for if the persons be of a different Divine Essence, then there would be more God's then one.
• 4. We do hereby secure them against the subtlety of pernicious Heretics who endeavor to seduce them into damnable Heresies; For if the Father, Son and Spirit have not the same Divine Essence, then either there will be more God's then one, or else the Son and Spirit are no God's at all, but such petty inferior God's as the Socinians make them.
• 5. No man that hath a sound brain, and a single eye, can conceive that there are divers God's in the same Essence, and therefore the expression is necessary and safe. The Father, Son and Spirit are three Coesential subsistents in the same single God-head, they are all three one and the self-same God, who is God by nature, the only true God blessed forever; in this Faith we will live, and in this we will die, as it becomes Orthodox Christians, who were b • ptized in the Name of the Father, Son and Holy Ghost.

CHAP. IX.

This Grand Mystery of Faith hath an Effectual influence into the Practical Mystery of Godliness and Power of Religion.

IT is the great design, and faithful endeavor of sincere Christians to attain unto all riches of the full assurance of understanding to the acknowledgement of the Mystery of God, and of the Father, and of Christ, Colos. 2. 2. They who have but a Form of Godlines 〈 in non-Latin alphabet 〉 a kind of painted powerless shadow of piety may look upon the Doctrine of the Trinity as a School-point, a mere speculative Doctrine which men receive by Tradition from their forefathers; but they who live in the spirit, and walk in the spirit, Gal. 5. 25. have a life that is hid with Christ in God, Colos; 3. 3. hid from formal men, as colors are hid from blind men; and these spiritual Christians do account the love of the Father, the grace of Christ, and the communion of the Spirit to be their Heaven upon earth; They receive Jesus Christ, so as to live by him, walk in him, and live to him, Colos. 2. 6. Phil. 1. 21, 1 John. 5. 12, 2 Cor. 5. 15.

What is a Godly life? but a life of faith, and love, of joy and thankfulness, of self-denial, and devotion; of patience and obedience, hope and perseverance, victory, and triumph. This is the life of God, or that godly life, to which the Ephesians were all strangers till they had learned the truth as it is in Jesus, Ephes. 4. 20, 21. And how come we to be quickened to this Godly life? but by being begotten of the Father, I am. 1. 17, 18. borne of the Spirit, John. 3. 6. and hearing the voice of the Son of God, John. 5. 25, 26, When we have learnt of the Father, and are drawn by the Spirit, we come unto the Son, who is the way, the truth, and the life, John. 6. 44, 45. John. 14. 6. And how is this Spiritual life maintained, but by the Supply of the Spirit of Jesus Christ? Philip. 1, 19.

Let us take the whole frame of a godly life to pieces, and view every part and Spring, and wheel and pin, and then put it together again, and then we shall be able to judge what effectual influence these three Coessentiall persons (considered as one and the same God, or as three distinct persons subsisting in the single God-head) have into the Practical Mystery of Godliness, and Power of Religion.

The Doctrine of Godliness contains

• 1. Our Faith in God.
• 2. Worship of God.
• 3. Obedience to God.

1. Our Faith in God. I have spoken of this grand Mystery of Faith, and shewn that it is necessary to be known and believed in the eight Chapter at large; But I shall now treat of it in a more practical way. Adam in his Innocency was bound for to believe in the Father, Son and Holy Ghost, who are one Almighty God, Creator, Upholder and Governor of Heaven and Earth, Self-sufficient and All-sufficient, blessed in, and of himself, the only cause, and adequate object of the blessedness of his creatures. Adam was created by all three; after the Image of all three; for God said, Let us make man in our Image, after our likeness, Gen. 1. 26. and therefore we cannot conceive, but that all three were revealed to Adam, that he might know and believe in all three; surely Adam was better Catechized then Jews, Turks and Pagans are in this great point, and therefore did know, believe and Worship all three. There is no question but he entered into Covenant with all three; and therefore believed in all three; I cannot believe that two of the Divine Persons had no worship or service from Adam their creature before his fall; And doubtless Adam knew whom he believed, and whom he worshipped as his Almighty Creator, and All-sufficient God. Adam under the first Covenant was bound to believe in the second Person as God, but not as God-man, the Mediator betwixt God and sin full man. Adam did owe the right of subjection to all three, from whom he received the Honor of Dominion. The world was made for man, man for the honor and glory of Father, Son and Holy Ghost; Adams original righteousness did incline and enable him to believe in all three; and surely Adam understood that severe rebuke which was given him presently after his fall, Gen. 3. 22. And the Lord God said, Behold the man is become as one of [us] But because I will forbear disputes, I will not proceed further upon this Argument.

[ I] The Faith of Christians delights to exercise it self upon God the Father, Son and holy Spirit. God the Father is pleased to be our Tutor, to condescend so far as to teach us; and oportet discentem credere; Scholars must believe their teachers. It is written in the Prophets, and they shall be all taught of God; Every man therefore that hath heard, and hath learnt of the Father cometh unto me, John. 6. 45. We must believe the Record that God the Father gives of his Son, 1 John. 5. 10. When we look upon God as the father of our Lord and Savior Jesus Christ, & look upon him as our God and Father in Christ, these near and dear relations do encourage us to believe him, and believe in him, to believe his truth, to believe his love; his fatherly & tender bowels do persuade and even contstrain us to fix our belief and place our confidence in God the Father.

The heirs of Promise have good encouragement to believe their Father, who gives them all they have and hope for, when he declares the immutability of his Counsel in a faithful promise, and confirms it by an unchangeable Oath, Heb. 6. 17, 18. Surely the Father will not deceive his own children of their Inheritance which he hath made over to them by promise and Oath; this is the ground of all our hope and comfort; we may safely cast Anchor here, Heb. 6. 18. 19. In the Old Testament, the Covenant runs in the names of Abraham, Isaac and Jacob; but in the New Testament it runs in the name of Christ; there we read the God of Abraham, Isaac and Jacob; but here we read, God our Father, the God and Father of our Lord Jesus Christ, that is our God and Father in Christ, and for Christ; our Father because Christ's Father. Grace be to you, and peace from God our Father; and blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual blessings in heavenly things in Christ, Ephes. 1. 2, 3. We cannot but look up with Faith and confidence to the Father of our Lord Jesus Christ and our Father as the fountain of all blessing, the fountain of grace and peace and glory. This dear Fatherly relation of God to Christ, and in Christ to us, is sometimes darkly intimated and but hinted, and sometimes clearly & fully expressed to encourage our Faith. The Disciples were very sad because they heard our Savior speak of going to his Father: go saith Christ, to my brethren and say unto them, John. 20. 17. What should Mary say for their consolation? was it enough to tell them my Lord is alive, and calls you his brethren? no, that were too dark an intimation, and therefore our Savior gives her her message in words at length; Go to my brethren, and say unto them I ascend unto my Father, and your Father and to my God, and your God, Joh. 20 17. here's an Evangelical ground of faith, hope and comfort in the time of the saddest distress. The great Argument used to encourage poor trembling believers to come to Christ when they have interrupted their fellowship with God the Father, Christ and the Holy Comforter by any grievous wounding sin is this: If any man sin▪ we have an Advocate with the Father, Jesus Christ the Righteous. God is a Father both to us and our Advocate; therefore renew the sense of your justification by faith at a Ihrone of Grace; you see our faith is encouraged in the saddest trials by this Argument. The Father of our Lord Jesus Christ is the Father of mercies, and the God of all comfort, 2 Cor. 1. 3. the fountain of grace and peace, Rom 1. 7. Gal. 1. 3. Jesus Christ make it his o •• inesse to persuade poor tempted soul • s to believe that his Father loves them, and • ears good will to them. The Father himself loves you, John. 16. 27 and Christ gave himself for to deliver us from sin and the World, Death and Hell, according to the will of God and our Father, Gal. 1. 4. And God so loved the world, that he gave his only begotten [ II] Son, that whosoever believeth, &c.

II. God the Son is the object of our Faith, John. 14 1. Ye believe in God, believe also in me; even the very Jews did believe in God; they who are Christians indeed believe in Christ also. For this end the whole Gospel was written that men might be persuaded to believe that Jesus is the Christ the Son of God, Joh. 20. 31, and that the belief of this grand point is necessary and effectual unto salvation is presently declared in the very same verse, & that believing ye might have life through his Name I0▪ • 0. 31. And this is the record that God hath given to us eternal life, & this life is in his Son. He that hath the Son hath life, and he that hath not the Son hath not life. These things have I written to you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God, John. 5. 11, 12, 13. And if God give us an understanding to know this, the knowing of, believing and living in Jesus Christ the Son of God, the true God, will be effectual unto life eternal. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true: and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life. 1 John. 5. 20. It is for want of spiritual understanding if we do not discern that all our hopes of salvation are built upon the Sonship & Godhead of Jesus; we must believe in Christ as he is the natural & proper Son of God as he is the true God, the self-same God with the Father.

1. We must believe in Christ as he is the Natural and Proper Son of God, because this is exactly answerable to that dear and fatherly relation of God the Father, of which we have discoursed so largely in this chapter. For as we are encouraged to believe in God as the Father of Christ, so are we encouraged to believe in Christ as the natural Son of God: and therefore I have purposely insisted on such Scriptures as do evidently demonstrate this truth, That we are to believe on the name of the Son of God and to have life through his name, 1 Joh. 5. 11, 12, 13, 20. Joh. 20. 31. We are to believe in Christ as a Mediator, that our faith and hope may be settled in God; Who by him do believe in God, that raised him up from the dead, that your Faith and hope might be in God, 1 Pet, 1. 21. Now the great encouragement to believe in Christ as an all-sufficient Mediator is this, Jesus Christ is the natural Son of God; and therefore if Christ will but present us to his Father, we are confident that the Son of God, his natural Son, his proper Son, his only begotten Son will prevail with his Father for us; his relation to God, and his interest in God doth assure us that the intercession of our High Priest will be irresistible, undeniable. Christ glorified not himself to be made an High Priest, but he that said unto him Thou art my Son, today have I begotten thee. As he saith also in another place, Thou art a Priest forever, after the order of Melchise dech, Heb. 5. 5, 6. We must for the understanding of this Scripture compare three places together, Psa. 1 • 0. 1. 4. Psa. 2. 2, 7, 8. Heb. 7. 25, 28. The Lord said unto my Lord, sit thou at my right hand—Thou art a Priest— Psa. 110. 1. 4. The Lord said, Thou art my Son, ask of me, Psal. 2. 7, 8. Ask what thou wilt, I can deny thee nothing, thou art my Son, it is thy birthright to be a Priest, and it is proper for a Priest to ask, and intercede. Other High-Priests were men of infirmity, but the Son who is consecrated and perfected for evermore, is able by his powerful intercession, to save those to the uttermost who come unto God by him, Heb. 7. 25, 28. Nay all the offices of Christ are grounded on his Sonship; his kingly power, Psal. 2. I have set my King, &c. Thou art my Son, ver. 6, 7. His Prophetical power is grounded on his Sonship also, Mat. 17. 5. And behold a voice out of the cloud, which said, This is my beloved Son in whom I am well pleased: hear ye him. I have promised that ye shall be all taught of God, and therefore I send my own natural Son to teach and instruct you; he is the great Prophet and Tutor of the Church; hear ye him, and believe in him; for he is the true Messiah who is to teach you all things, and I have sent him on purpose for to instruct you. And this is the work of God that ye believe on him whom he hath sent, Joh. 6. 29. But enough of this, because I have spoken something of it already in the seventh chapter of this book, and clearly proved that Christ could not have gone thorough with any of his divine Offices, if he had not been the Natural and Proper Son of God, equal to God: read Nathaniel's Creed, John. 1. 4 • . and Paul's life of Faith, Gal. 2. ver. 20.

2. We must believe in Christ as God, the self-same God with the Father. When we know Christ to be God, we must glorify him as God by believing in him. Now I have by many undeniable Arguments proved Christ to be God, and therefore I may safely conclude that we ought to believe in him as God; for cursed is he who believes in an arm of flesh. When Peter preached to Cornelius, he told them that Jesus Christ was Lord of all, Act 10. 36. Judge of all, ver. 42. And that all the Prophets gave witness to him, that through his name, whosoever believeth in him, shall receive remission of sins, ver. 43. I need say no more but this: He that abideth in the Doctrine of Christ, he hath both the Father and the Son. The second Epistle of John, the ninth verse, Every tongue must confess that Jesus Christ is Lord to the glory of God the Father, Phil 2. 11. The Father is glorified in the Son. Joh, 14. 13. And the Son is to be glorified in all them whom the Father hath given him, John 17. 10. and Christ is to be glorified by their believing in him, Joh. 17. 23. And the Father himself loves them, because they believe in the Son, Joh. 16. 27. And he who honoreth not the Son, honoreth not the Father, Joh. 5. 23. The great mystery of uniting the soul to Christ by Faith (Eph. 5. 32.) and making of it one Spirit with the Lord Jesus▪ 1 Cor. 6. 17. is a main Fundamental of the mystery of Godliness, as shall be proved clearly before I conclude this chapter.

III. God the Holy Ghost is the object [ III] of a Christians divine Faith. The Holy-Ghost speaking in the Holy Scriptures doth teach us to believe not only in the Father, and in the Son, but in himself also. It is the Spirit that beareth witness, because the Spirit is truth, 1 Joh. 5. 6. There are three that bear witness in Heaven, but here is special testimony given of the Spirit, that we might be moved to believe the spirit, who is to testify the whole truth concerning the Father, the Son and himself. It is the Spirit (saith he) whose special office it is to bear witness, and therefore there is this special testimony given of him that the Spirit is truth; and then it follows, that the Spirit is one with the Father, and the Son; one in nature, one and the same God with them both. These three are one, 1 Joh. 5. 7. and the witness of God must without controversy be received, unless we will make God a Liar, as the Apostle reasons the point from the 9th verse to the 12th. The Spirit is Truth, the Spirit is God; therefore the Spirit is the object of Divine faith; he that tells a lie to the Holy Ghost, tells a lie to God, Acts 5. 3, 4. He that then gives the lie to the Holy Ghost, gives the lie to God; The testimony of the Spirit is a Divine testimony, 1 Cor. 2. 1. 4. the demonstration of the Spirit, a divine demonstration, the power of the Holy Ghost, a divine power. Paul saith his Preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power; that our faith might not stand in the wisdom of men, but in the power of God. The wisdom, power, testimony of the Spirit, are all of them divine; the wisdom of the Spirit is infallible, the power of the Spirit is irresistible; and therefore our most divine faith is built, and doth stand fast grounded and established upon the wisdom of the Spirit, because the wisdom of the Spirit is the wisdom of God, 1 Cor. 2. 4, 5. We read in the Prophets, that all the children of God shall be taught of God, Isaiah. 54. 13. of all three persons; for the Father teacheth, Mat. 16. 17. John. 5. 45. and the Son who came out of the bosom of his Father, and yet remained in the bosom of his Father teacheth, Heb. 1. 2. But the Father and the Son, especially since the Ascension of Christ, and the effusion of the Spirit, do teach the children of God all his Elect by the holy Spirit. And therefore the Apostle showing how God doth teach his Elect after a more peculiar manner, so that even babes in Christ, those whom he calleth little children, are preserved even in seducing times, and led into all necessary truths, notwithstanding all the diligence and subtlety of those many Antichrists, who are industrious to deceive; he saith, they have an unction from the Holy one, and know all things; all things necessary to be known and believed for the obtaining the remission of sins, &c. ver. 12. But more especially he shows that the Spirit doth teach them to continue in the Son and in the Father, ver. 24. and therefore in the Doctrine concerning the Father and the Son, as it is more expressly set down in the 9th verse of the second Epistle of John. And then he shows that the Spirit should abide constantly in them, to give them clear and certain direction in all necessary points, 1 John 2. 27. But the annointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same annointing teacheth you of all things, and is truth and is no lie, and even as it hath taught you, ye shall abide in him, or it. Ye shall abide in Christ and abide in the truth, which hath been taught you by the Holy Spirit; and the teaching of the Spirit is clear and certain; for saith he, the spirit is truth and is no lie. Here is the peculiar teaching of God; the Spirit teacheth us to believe in himself, as well as in the Father and the Son. And the Spirit was sent by the Father in the nam • of the Son for this very purpose. Moreover it is evident that the Spirit doth not only teach Babes in Christ, but he taught even the Apostles of Christ. But the Comforter which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, Joh. 14. 26. Nay the Holy Spirit did endite all the Holy Scriptures, and inspire the Prophets, Apostles and all the holy men of God in the writing of them. The Scriptures were not written by the will of men, but by the motion of the Holy Ghost. 2 Pet. 1. 21. where the motion of the Holy Ghost is opposed to the will of men, to show that the motion and will of the Holy Ghost is the motion and will of God. Many other places and arguments might be superadded; but for the better instruction of ordinary Readers, I shall draw out my Arguments into rank and file.

[ I] 1. The Spirit is God. The testimony of the Spirit is the testimony of God, 1 Cor. 2. 1. 4. The wisdom of the Spirit, the wisdom of God; and the power of the Spirit the power of God, 1 Cor. 2, 4, 5. 13. The teaching of the Spirit is the teaching of God; Ihe will of the Spirit is the will of God, 2 Pet. 1. 21. 1 Cor. 12. 6. 11.

2. The Spirit is the Author of the Scriptures, [ II] 2 Tim. 3. 16. 1 Pet. 1. 11, 12. Revel. 2. 29.

3. The Spirit is the Interpreter of the [ III] Scriptures, and his interpretation is clear, certain and infallible. The Spirit discovers the hidden wisdom of God; the wisdom of God in a mystery, the deep things of God, which could not have entered into the heart of man, if the Spirit had not revealed them; and therefore the deep things of God, • Cor. 2. 10. are called the things of the Spirit of God ver, • 4. and things which are spiritually discerned, and therefore they are such things as the Spiritual man by the help of the Spirit is able to perceive, discern, receive, and to say with truth and comfort, Now I have the mind of Christ, now I know the things that are freely given me of God, because the Spirit hath revealed them to me. Consider the discourse of the Apostle quite throughout the Second chapter of the first Epistle to the Corinthians, and this point will be very clear.

4. The Spirit is the Author of Faith, he [ IV] gives us supernatural light, and spiritual eyes, 1 Cor. 2. 8, 9, 10. Ephes. 1. 17, 18. He that believeth on the Son of God hath the witness in himself. The Spirit is called the witness, 1 John. 5. 6. 10. And the Apostle assures us that none can say, with faith and full persuasion of heart, that Jesus is the Lord, till he hath been taught to say so by the Holy Ghost, 1 Cor, 12. 3.

They who are sensual and have not the Spirit, Jude 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 natural man's pride and folly to account those things below him which are above him; for he doth account spiritual wisdom foolishness, whereas indeed it is too excellent for him to understand because he is a mere natural sensual man but these spiritual 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 believe 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, John. 14. ver. 17. But saith Christ to his Disciples, ye know him for he dwelleth with you and shall be in you, John. 14. in the self-same ver. and Act. 5. 32.

5. The Spirit is the Supreme Judge of truth, even of controverted truths in matters of Religion; we need not speak of a Private judgment of Discretion, such as spiritual men may pass by the help of the Spirit and word of truth; nor of that Public and ministerial judgment 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 Ministerial determinations.

But I speak of the supremacy and Sovereignty of Judgment, 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. I am. 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 holiness 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 public Spirit, he governs 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 Spiritual things with Spiritual, come to understand the saving wisdom which the Holy Ghost teacheth; which things we speak (saith the Apostle) not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with Spiritual, 1 Cor. 2. 13. The Holy Ghost speaking to us in plain places, doth discover to us all that is necessary to be known and believed for our eternal 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, I am. 1. 5. John. 5. 39. Mat. 7. 7. 1 John. 5. 14. Rom. 2. 2. 3. and practice what we know before, John. 7. 17. Phil. 3. 15, 16. for we shall at least learn so much wisdom as not to expound hard places of Scripture in any sense that is contrary to the mind of the Spirit clearly delivered in plain places of Scripture. If we expound hard places according to the Analogy of Faith clearly 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 heresy. And if we meet with no plain places to expound an hard place by, there is then no danger of heresy; because all things necessary to salvation are set down clearly in the plain 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 public ministry, the spirit doth deliver his judgment 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 ears shall hear a word behind thee saying, This is the way [this and not that, behold a clear 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 controversy, we have a clear, certain, and infallible direction from the holy Spirit, Isa 30, 20, 21.

The Holy Ghost doth exhort the Jews to compare the dimmer light of the Prophers with the clearer light of the Apostles that so the Sun of righteousness may shine in its strength with its healing beams into their hearts; and then tells 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 well 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 dark, 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 judgment as clearly in all necessary points as if it were written with a Sun-beam; 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. And I have consulted the most judicious and experienced writers upon that place, though I cite but few in the margin, because I have not time to peruse them again.

True it is that we are not to believe every spirit, and therefore are permitted to try the spirits whether they be of God or no, 1 Joh. 4. 1. But in this trial the Holy Spirit speaking in the Scriptures is the suprem Judge, and the Holy Spirit doth condemn all erroneous and fantastical 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 believed and therefore have I spoken, we also believe and therefore speak, 2 Cor. 4. 13. The same spirit doth lead all the faithful 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 gross errors Mark 10. 37, 41. Act. 1. 6. But the faithful cannot obstinately hold and continue in such odious and damnable errors as do directly overthrow the foundation of Faith; And for the time in which they do err, they hearken to their own spirits so far as they are carnal, 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 public 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 private to my conscience, and declare the contrary in his public Testimony delivered in the Word. Behold (saith the wisdom of God) I will pour out my spirit unto you, I will make known 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 public Testimony Authoritatively as it becomes his supremacy and sovereignty 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 everywhere 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 public testimony of the Spirit in the word as a private testimony, and are apt to scoff 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 public 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 souls of them that were slain 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 public testimony which the Spirit delivers in the Word, and had privately sealed up to their Spirits. They were slain 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. General unto some very weighty points in particular, and show how the Spirit doth persuade 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 Heretics have done before them, urge visions, miracles, traditions, successions, prudential motives, and sometimes Councils, Fathers, and for a fairer pretence, the holy Scriptures. But when they are beaten off from their pretending to Councils and Fathers by our learned Whitaker, Jewel, Abbot, Usher, Rainolds, not to name Chamier and other Worthies, what lamentable shifts do they make when they are pressed to stand to the public testimony and judgment of the Holy Ghost delivered in the holy Scriptures? We do therefore in compassion to their poor souls entreat 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 God's Spirit where with all heresies whatsoever are overcome by all those good soldiers, who add the shield of Faith to the Sword of the Spirit. But when men neglect the Scriptures, and idolize human inventions they spend their strength in vain, and are like the blind men of Sodom who wearied themselves to find the door. The great point of the Popes Infallible Supremacy can never be proved by the Original, Universal and Perpetual 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 believe 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 tried by Fame, Celebrity, Antiquity, Consent; it is most evident to all that are acquainted with pure antiquity, and impartial History, that the Supremacy of the Popes and Papacy would be sufficiently condemned; but if the Popes infallible Supremacy come to be tried by the Holy Ghost, speaking in the holy Scriptures, the Popes and Papacy will be infallibly condemned by the Supreme Judge.

The learned Papists do not agree concerning the Infallible Propounder of Fundamental points; for

1. Some say that the Popes proposal ex Cathedrâ is sufficient; but Gal. 1. 8.

2. Others say a Council without the Pope

3. Others, the Pope and Council 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, unless the acceptation of the Church Universal 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 believe.

I need say nothing of the Papal 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 throughout 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 Patriarchs over Metropolitans within their Princely Diocese; and last of all their pride and policy being crowned with success did swell them up to be Popes and Lord's over all the Christian, or rather Antichristian world.

The Ecclesiastical and Temporal Supremacy or Sovereignty of Popes is condemned by Reason and History, by Fathers and Councils 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 supreme Head of the Church, and Lord of the World, because the Scriptures mean so; and the Scriptures mean so, because the Pope saith so; who doth not see that the Scriptures are only put in for a mere 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 leisure to hear what the Pope who hath endeavored to dethrone Christ, and depose the Holy Ghost, saith in his own behalf at Rome; for if he once bring this great question to be resolved in his own Consistory, he will soon bring all causes to be decided there also where he himself is Plaintiffe, Witness and Judge; only in prudence and modesty he hath entertained a company of Cardinals (who are to divide the spoils 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 hear what Christ and the Holy Ghost do both speak in the Holy Scriptures of Truth, and we shall quickly decide this grand controversy, and many more. Christ is the only Pastor of his Church, he is to continue so and have no successor.

We find in holy Scripture, that Christ is the only Head and Savior of his whole Church, Ephes. 1. 22. Colos. 2. 19. he doth and will continue with his Church always, even unto the end of the world, to give life, sense and motion to it, and to rule and govern the whole, and every member of it, by the effectual council and working of his Holy Spirit.

The Apostles were but Ministerial Heads, or Principal Members who had a preeminence over the inferior members for perfecting of the Saints by the work 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 as well 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 chief in dignity or Supreme in power; Because we know the Apostles had all equal power; For Christ sent them all as his Father sent him: they had all of them power to open heaven to believers, and shut it against unbelievers. The power of the Keys was given upon the confession which Peter made in the name of all the rest, Mat. 16. 16. 18. as he was wont to do, John. 6. 69. The confession was common to all, the promise common to all, the performance common to all, John. 20. 21, 22, 23. I need say no more but this.

1. The Papists do entitle Peter to [ I] that Supreme Sovereignty which belongs to Christ: But Peter and the rest of the Apostles were joint foundations built on Christ the only proper head and foundation, Ephes. 2. 20.

2. They entitle the Pope to that power [ II] which did belong to Peter, but Peter had no successor in his extraordinary and Apostolic power, the Pope is no Apostle; and when Peter speaks 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 years, 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.

[ III] 3. Christ hath many Ministers to preach his Gospel, but he hath no Catholic Vicar besides his Spirit, who can challenge the Supreme Sovereignty of deciding controversies by an infallible Sentence: It is the Spirit that makes the word to be effectual. 1 Cor. 3. 7. As Christ works by his Spirit he hath no Vicar; for he himself is with his Disciples always to the end of the world, Mat. 20. Christ himself doth Baptize with the Holy Ghost: he himself did open the heart of Lydia.

4. The Pope challenges this power over [ IV] 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 and labored more abundantly then any in this service.

[ V] 5. Peter did never claim or exercise any such power over the Princes and Kingdoms of the world as the Pope doth, Lu. 22. 25, 26. Mat. 20. 25, 26.

[ VI] 6. If Peter had desired and usurped any Supremacy over the rest of the Apostles, he had thereby degraded himself, and been last of all, Mark 9. 34, 35.

[ VII] 7. If the vices of Popes may make them Supreme or their errors 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 • nto Heresy, Antichristianism, Atheism; For by endeavoring to prove their Infallibility by the Scripture, and then venting gross errors as infallible truths upon the authority of the Pope and Church, they have tempted some to believe neither Church nor Pope nor Scripture; The Pope hath told them that they had as good believe nothing as not believe all; and therefore it is to be feared, that too many believe nothing at all. Let us then to the Law and the Testimony, and let Christ and his Spirit be heard speak in them, and we will proceed to trial with the Papists upon what points they please. We will try all their new Tutelar God's, whether Angels or dead men, or their breaden God in the Mass by the 1 Command. Their picturing of God and worshipping of him by pictures by the Second Commandment.

Their Superstitious benedictions, Magicall Incantations, exorcisms, and all those helps to salvation, which salt, wax, spittle, bells can afford, by the third Commandment; and so I might proceed to the Holy-days, 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 Gospel of Christ try the Doctrine of Justification by works, their public prayers in an unknown tongue, their denying of the Testament of Christ's blood to the people; we will examine whether there be more sacrifices of Christ then one? whether they that die in Christ rest from their labors? 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 controversy between us and the Papists. And truly when I do read such questions as these I cannot but think of those Texts, 1 Tim. 4. 1. 2, 3. Now the Spirit speaks expressly, &c. the Spirit doth so expressly condemn these seducing and erring Spirits, that whosoever will be persuaded by the evident demonstrations of the Spirit, and be overruled by his positive definitions in Scripture, will confess that the Papists were very wise in offering to be tried 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 Commandments of men. He that reads the Epistles to the Romans and Galatians, 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 speak expressly.

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 persuade obstinate men) be not clearly 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 seal 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 self conceitednes and self-love, and therefore it is requisite that the wrath of God should be revealed from heaven against pleasing gainful sins; nay, unnatural sins, Rom 1. 18. to the end of the Chapter. Moreover, it is to be sadly considered that the Gospel is not written in our hearts by nature, nor can it be found out by any artificial Demonstration, but it is discovered to us by Divine Revelation, Rom. 1. 16, 17.

I know many learned men have used the testimony of human Authors in a Secondary and subservient way to confirm our Faith in this point: but it is clear 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 swears by himself, because he is the greatest, and doth bear witness to himself in his word; Nay, to his Word, in his Word, because he is the truest, for he is indeed the prime truth, the only 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 John. 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 show 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 Jehovah, 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 spec • all command and inspiration. All Scripture is given by inspiration of God, 2 Tim. 3. 16 Prophecy • ame not in old time; the word is 〈 in non-Latin alphabet 〉 , 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 Savior 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 devils, we need not expect new miracles to confirm this Old-Testament & ancient Gospel; both are confirmed by the old miracles which stand upon Record in both; But if any man preach a New Gospel, we may well call upon him for new miracles. Nay the very preservation of the Scriptures in despite of Tyrants, Heretics and Devils is a convincing miracle. In a word, the Testimony of the Penmen is sealed

• 1. By the Oath of God,
• 2. By the blood of Christ,
• 3. By the testimony of the Spirit,
• 4. By the Efficacy of the Spirit.

The Testimony and Efficacy of the Spirit is that sweet Subject which I am now more especially engaged to insist upon; the Testimony of the Spirit to the heart and conscience of every true believer in particular is a convincing Testimony.

But it will be said, that this is such an Argument as none can take notice of and therefore altogether insufficient to persuade other men to believe, to whom no such Testimony hath been vouchsafed.

1. I answer. This is an Argument indeed whereby I cannot convince others: but this is an Argument which makes all other Arguments effectual to convince me.

2. The Efficacy of the Spirit in the word upon the hearts of enemies is very considerable. Their minds are enlightened, their judgments convinced, their consciences awakened, terrified, their hearts smitten, because the very thoughts of their hearts are strangely & unexpectedly discovered, their souls embowelled, and their marrow as it were melted in their bones by this almighty spirit speaking, testifying, working in & with the word: the very letter kills them, the very savor confounds them, though bold Atheists scoff at the word, and do in their Jovial fits blaspeme the spirit; yet sometimes their hearts quake their joints tremble, even as Belshazzar's did at the very sight of the hand-writing, when they do but glance their eye upon some startling Text. Their consciences do often join with the word and spirit against themselves against their wills; for though they be self-willed, yet they are after some soul-searching Admonition self-confounded and self-condemned men, Tit. 3. 10, 11. And though the malice of some men be too strong for their wit, reason, and conscience; yet it is not too strong for the spirit in the Word; all the powers of Hel in them are over-poured by this good Spirit; all the strong-holds of Satan batterd, and they themselves so confounded, that they seem to be even damned already, they think themselves in Hell above-ground, when they are stung and bitten, they fall into the passion of the heart, and are taken with such Hellish convulsion-sits that they do even foam at mouth, and gnash with their teeth, they are cut to the soul, and tormented in their conscience, they cry and howl and fight against the Spirit, but all in vain; for even they are out-witted and over-poured, who are not converted by this stinging Efficacy of the Almighty Spirit.

What shall we say to these things? If Idols have been overthrown, Oracles silenced, Devils convinced by the Majesty of the Spirit in the holy Scriptures, and so over awed by the Spirit that they have been forced to confess, nay believe these truths at which they tremble; then surely those bold theists are worse then devils who do not tremble at the Word because they do not believe the Spirit.

3. Look upon a soul in its Agony and Pangs, in its Throws and conflicts at its first conversion, or in its After-throws upon some sadrelapse, and observe how the wit is captivated, reason conquered, conscience confounded, heart broken, and will turned, nay all the powers of corrupt nature overpowered and overturned by the word and spirit of God; And then you must needs cry out, O the divine Efficacy of Scripture, which turns a Lyon into a Lamb, a Goat into a sheep; a man, a Beast, a Devil into a Saint, and persuades Philosophers and Courtiers, Emperors and soldiers, Publicans and Harlots, Mariners and Politicians to embrace a Religion, and run a course clean contrary to the carnal and Divelish wisdom of their proud reason, contrary to the stubborn resolutions of their perverse wills; in a word, contrary to their very nature, education, custom, contrary to dictates of policy and reasons of state, contrary to their passions, lusts, interests friends Cōpanions. O victorious spirit! What aileth what aileth thee, O thou man of war, and pride, thou Secretary of nature, & Advocate of the Devil to h • ng the head and weep, to resign thy estate, lay down thy Commission, and thy Arms, burn thy Conjuring-books, and sacrifice thy dearest life in the maintenance of that truth which thou hast formerly contemned? I must cry as he did 〈 in non-Latin alphabet 〉 . This is the power of the Word: Behold the Efficacy of the Spirit in the word conquering and triumphing over the subtlety and obstinacy, the pride and malignity of carnal men. The promises of God are better then all the proffers of Satan: the devil shows us the glory of the world: the Scripture shows us the vanity of the world, and the conscience is convinced by the word and Spirit, that the reversion of Heaven is infinitely better then the possessions of earth: all the kingdoms of the world and glory of them are not worth one days Communion with Jesus Christ, nay one days comfort from the Gospel and Spirit of Jesus Christ. Good reason have we then to believe the Spirit. Angels admire, and Devils tremble at the Majesty of the word, Saints believe, obey, adore the Majesty of the Spirit speaking in the word of truth and life, of grace and glory.

The Familists might learn by this sad discourse to believe the Spirit of God speaking in the word of God, and not believe their own natural, carnal, phantastical spirits which contradict the word and spirit of God. The Familists did learn of the Papists to call Orthodox Protestants Scripture men, to scoff at them as Scripture-wise, and to say as Stapleton and divers others do, that the most diligent conference of Scriptures is the ready way to the most damnable errors. That the fountains of Greek and Hebrew are neither pure, nor necessary; and the like. And yet Howlet in his Epistle to Queen Elizabeth did lay the sin of the Family of love to the charge of the Protestants. But Dr. Reynolds our learned Champion in his conference with Hart, doth vindicate the Protestants, and make it evident that such as were godly and learned in the Scripture, did detest Harry Nicolas that imp of Satan and master of the Family of Love, & therefore they could not lay the Families sinto our charge as if we did foster that venomous vipers brood (I keep to the Doctors own expressions that you may see how the zeal of that meek Moses was enflamed in this contest) which did march into the field with Papists to strengthen their hands against Protestants.

The Anabaptists likewise might learn from hence to make the spirit speaking in the word the Judge of their pretended Revelations, if they were not too conceited of their own inventions, and apt to fall in love with the dreams of their own feverish brain, with their weak arguments, but strong delusions.

The Arminians the constant enemies of the Grace of God should consider that the Pelagians the advocates of Free-will and corrupt nature, were confounded with those plain Scriptures which were urged by the Councils of Carthage, Milevis, Orenge, and Holy Augustine in his fragrant works.

The Socinians the enemies of the only true God, Father, Son, and Holy Ghost; should consider that the Arians were overthrown by the Scriptures in the Nicene council, and by the godly Pastors 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 errors.

The Libertines who claim 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 nowhere else; for he who protends to speak by the Holy Ghost, and yet denies Jesus 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 liar but he who denies that Jesus 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 Jesus 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 lawless licentious liberty of prophesy: that everyone so soon 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 be • ome a Babel, an house of Confusion. The doleful issues of which pretended Liberty, we see in Polonia, Transylvania, and in Countries nearer hand.

I might proceed, but this is sufficient for a taste; and if I should but name all the errors 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 he • ken to the Spirit speaking in the word. Beloved believe not every spirit, but believe the Holy Spirit, who is the Author of the Scriptures, the Author of Faith, the Judge 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 seal, when you have received the infallible testimony of the Holy Ghost. We are witnesses of these things (saith the • 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 • ffliction and temptation, unless we receive the witness of the Spirit, and ground our Faith upon the wisdom and evident demonstration of [ VII] the Spirit. When we look upon the word of God, and consider,

• 1, The wonderful consent of all those Holy and self-denying men that penned it.
• 2. The marvelous fulfilling of all the strange Prophecies in the fullness of time appointed by God.
• 3. The Admirable Providence of God in preserving the Scriptures notwithstanding all the rage and malice of Heretics and persecutors.
• 4. The supernatural 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 madness, giddiness, horror or slumber, an everlasting worm, eternal fire, torments with the devil and his Angels.
  • 4. Promises and rewards beyond the power of man to bestow, or wisdom 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 man's heart, his secret thoughts and most intimate projects, his reserved wishes, desires, ends, and purposes undeniably discovered for his conviction, even to admiration and amazement, 1 Cor. 14. • 5. then the reason of man is even confounded, the obstinacy of man's heart subdued, all the pride of human glory stained, and the Scriptures appear to be the word of God.

But now all these Arguments and many more which I could name, will not be effectual for our regeneration and conversion, until the Spirit be pleased to set all home upon the heart by his own irresistible efficacy, and seal 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 believe 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 dependence upon the infallible wisdom, infinite truth, power, majesty, greatness, and goodness of the Holy Spirit, and confess that he hath sovereign Right and divine authority to reveal and prescribe whatsoever he pleases upon the rewards and penalties of everlasting life and death. And I am obliged to believe and embrace all that the Spirit teacheth without any contradiction, though it seem never so improbable to my carnal reason, and be really contrary to my corrupt affections, ends, and esianes. The spirit teaches me how to apprehend and judge of spiritual things after a spiritual manner; for the spirit teaches me what to approve, and 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 attain to with love and delight, and in a word rest satisfied with the love of the Father, the grace of the Son, and the communion of the Spirit, as my all-sufficient and satisfactory portion for evermore, Psal. 17. 15. Psal. 63. 5.

Faith is that Grace which enables and inclines us upon the divine testimony of the Spirit to depend on Christ for righteousness and life according to the tenor of the Covenant of Grace. The divine Testimony of the Spirit is the true ground of justifying Faith; but Historical 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, wisdom, 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 Historical or a Temporary Faith; but he who doth upon the divine Testimony of the Spirit believe that Jesus is the Christ, he is born of God, of the Spirit of God, and hath the witness in himself, 1 Joh. 5. 1. 6, 10. For the regenerate and they only have a spiritual 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 until we are renewed in the spirit of our mind, so that we can look upon the Divine truths testified by the Spirit with a spiritual eye, and discern them after a spiritual 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 believe the Scriptures upon an Human Testimony, and therefore only with an Human, not a Divine Faith. But the Spiritual man believes 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 believes,

• 1. His want of Christ,
• 2. The worth of Christ.

His want of Christ by reason of

• 1. His heinous sins which are inexcusable, damnable.
• 2. His Spiritual wants which are innumerable.
• 3. His present misery, and slavery, which are unspeakable, unsupportable.

The worth of Christ, because he is an All-sufficient Savior, and only Savior; the Spirit discovers the treasures of Free grace, the mysteries of Divine Faith, which even Angels admire, the unsearchable riches of Christ, the fullness of God, able to satiate the soul with heavenly, glorious, everlasting happiness, and even infinite content. Then the soul is convinced by the Spirit of God, not only of the truth, but goodness of the Covenant made by God with man in Christ, and that there are better things laid up for believers in Christ, then any are or can be bestowed by Satan upon his greatest Agents, and dearest favorites, the darlings of the flesh and world, and upon this account the soul is persuaded by this demonstration of the spirit, to close with Christ, and deny itself, to have no ability, wisdom, righteousness, will of its own, but to seek wisdom, Righteousness, 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 compass, to do or suffer anything for Christ, to lose or sell all for him.

The good spirit persuades us

• 1. To prize Christ highly, even above all the kingdoms of the world, and glory of them.
• 2. To believe in Christ steadfastly.
• 3. To love Christ dearly, better then ourselves, or dearest friends, better then worldly treasures, sensual joy, or any carnal contentments whatsoever.
• 4. To follow Christ fully that we may enjoy him eternally, as our Crown, our happiness, 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 room for Christ.

Now when the Spirit hath by its own evidence, testimony, authority, wisdom and efficacy wrought Faith in the soul, to carry it into the arms of Jesus Christ, Christ doth bid it welcome, embraces, kisses it, and takes this young believer by the hand, and puts him into his Fathers bosom. And when we are thus brought to believe 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.

[ II] 2. This grand Mystery of Faith hath an effectual 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, works and Ordinances of all three, who doth not with Knowledge, Faith, Reverence, sincerity and spiritual joy worship all three; for this is true Gospel-worship. And therefore, I would entreat 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 everyone who believeth in all three persons will find his Faith obliging and inclining him to worship all three glorious persons as one God blessed forever.

[ I] 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 himself to us in his Holy word, not only in respect of his divine nature (as when our Savior 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 Jesus 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 Evangelical manner, that he may be glorified, we moved and affected with those endearing expressions, O God the Father of our Lord Jesus Christ, and our Father in him. Such expressions as these do beget in us,

1. Holy boldness mixed with Reverence.

2. Christian confidence; our Father will supply the wants of his children out of his rich treasure, for he commands Heaven & earth.

3. Filial Love, and cheerful obedience, which are even con-natural to our new man upon due consideration of this sweet relation between God and us, Ier. 3. 19.

4. A thankful acknowledgement of God's 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 heirs of God, Rom. 8. 17. What are we vile wretches, worms and no men, yea by reason of our filthiness, Dogs, and Devils, that we should be adopted into the family of God, married to the Son of God, and made co-heyrs with the Lord of glory! When the Spirit of a man is raised by such thankful acknowledgements unto an Holy admiration, then it is brought into a Gospel frame, and by such high and sweet thoughts of God's fatherly love and bounty fitted for filial 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 dear Relation.

To which I answer,

[ I] 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. Doubtless 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 Lord's Prayer, Father, Son, and Holy Ghost are all called upon as our Father.

[ II] 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 natural and Co-essential 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 Economy 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-essential persons are our Father.

[ III] 3. We may direct our Prayers to any one person, as Steven directed his to the Lord Jesus, Act. 7. 59. Lord Jesus receive my Spirit.

[ IV] 4. We may direct our Prayers expressly unto two of the divine persons. Now God himself and our Father, and our Lord Jesus Christ direct our way unto you, 1 Thes. 3. 11.

[ V] 5. We may direct our Prayers unto all three, as we do in the administration of Baptism: and in that Fundamental Benediction 2 Cor. 13, 14.

[ VI] 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 coessential, coequal; They are one God, and therefore are to be worshipped with that self same religious and divine Worship which is due to their single and undivided Godhead.

[ VII] 7. When we direct our prayer to the Father of our Lord Jesus Christ, the term 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 Jesus Christ, of whom the whole Family in Heaven and Earth is named. God the Father looks upon us poor worms as part of his Family, nay, as his dear children whilst 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 quickening consideration is this, to bring us upon our knees at a Throne of grace before Christ's Father, and our Father, that we may have a child's Portion, and be prepared for that place which Christ is now preparing for us! We are part of the Family numbered amongst those of the best rank; we are children, and have the same Father that Christ and the Saints in heaven have. John 20. 17. Ephes. 3. 14. and therefore shall come to be Coheires with Christ and them. Here is heavenly encouragement unto Gospel-worship, and Gospel-conversation. It is no wonder then if that Gospel-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 form of thanksgiving. Blessed be God, even the Father of our Lord Jesus Christ the Father of mercies, and the God of all comfort, 2 Cor. 1. 3. Oh how willingly and cheerfully 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 himself loves you, John 16. 27. All spiritual glorious eternal blessings, our Election, Redemption, Salvation, are ascribed to this Father of all grace, mercy, comfort, glory. Christ redeems us according to the will of God and our Father, Gal. 1. 4. John 10. 17, • 8. Blessed be the God and Father of our Lord Jesus, who hath blessed us with all spiritual blessings in heavenly things in Christ according as he hath chosen us. Ephes. 1. 3, 4▪ 11. Much more might be said to this purpose; but this may suffice: It is now time to proceed to my next Point, which is, that

2. Divine Worship is due to the second Person of this Coessentiall Trinity, to Jesus Christ our Lord and God. There is but one immediate formal proper Adaequate and Fundamental reason of Divine Worship or Adorability (as the Schools speak) and that is the Sovereign Supreme singular Majesty, independent and infinite excellency of the eternal Godhead. There is a peculiar and singular esteem, Faith, Love, and Worship due to Father, Son, and Holy Ghost, who are one God, the only true God. These three are the only Object of Religion, and therefore the only Object of religious Adoration. There is but one kind of Divine Worship, & that Worship and all degrees of it is due to this one God, Father, Son, and Holy Ghost; this truth is made good against the Papists as well as against the Socinians, and divers others, whom I need not name, the Ubiquitists and Arminians, by a clear stating of the point in Controversy, and invincible demonstrations to confirm the Truth.

First, For the clear stating of this Point we must look a little into the rise of this Controversy, and consider how far it hath been discussed by Learned men, and stated by such as are Orthodox, and prudent men, since the Socinians, Ubiquitists, and Arminians have endeavored to make the question more perplexed, and the truth more obscure.

The Papists are deeply engaged to prove [ 1] that religious honor may be given to a Creature, at least in some degree: their distinctions are so well known that I need not to insist upon them. Cardinal Perron exceeds them all for sophistical distinctions, which he who is at leisure may read in his fifth Book, and twentieth Chapter of his Answer to King James. But Smiglecius being engaged against the Socinians, states the Point right; he distinguisheth between Christ's Natural Power, as he is the Natural and Coessentiall Son of God, and his Delegated Power which he hath as Mediator, and concludes that Christ is to be worshipped as he is the Natural Son of God with Divine Worship, because his Natural Power is his Divine Nature. But (saith he) Christ is not to be worshipped in the second consideration with Divine Worship. Doctor Rainolds in his Book de Idololatria Romana hath abundantly refuted all that the Papists bring to excuse their Idolatry, and proves clearly, that It is Idolatry to give Religious honor to any Creature; I shall not therefore trouble my Reader with any set-dispute upon that Argument.

The Socinians tell us that The Father is the only Absolute Supreme Independent God, but Christ is a Dependent and subordinate God: And therefore may be worshipped as he is Mediator with a Relative and subordinate Worship, which they are not afraid to call Divine Worship. But they confess that they worship the Father only as the supreme Cause, the First Efficient, and the last End: But they worship Christ as the second or middle Cause of our Salvation, and the intermediate end of Religion. The ground and formal Reason of this subordinate Worship is (as they conceive) Christ's mediatory Office, the new subordinate Godhead, and Lordship over us bestowed upon him for his obedience unto death, which they say, is the Mediate, as his Exaltation is the Immediate Cause of this Subordinate glory.

[ III] The Arminians in their Apology, and other writings, endeavor to excuse and gratify the Socinians; for they deny that our grand Argument taken from the Divine Honor and Worship of Christ, doth sufficiently prove his Nature to be Divine, and Christ to be one God with his Father. This Argument, say they, is not invincible, and irrefragable, nay, they call it a leaden Argument, because this Divine Honor is given to him by his Fathers gratification in time.

[ IV] Some Lutherans are very much to blame in this Point; for they say, That the Divine Majesty, Worship, Glory, Omnipotence, Omnipresence of the Son of God are communicated to Christ as man: but enough of that.

[ V] Divers Learned, Orthodox, Judicious Doctors of the Church have given the Enemy too much advantage by their unwary expressions in this Point: and the vigilant Enemy hath taken that advantage and made a very unhappy use of it, to the great prejudice of Christianity. Vno absurdo dato mille sequuntur; Error parvus in Principio fit magnus in Fine. I do therefore entreat the most accurate and nice Reader at his best leisure to read Junius, Chamier, Polanus, Polyander, Pareus, Cameron, Maccovius, Cluto, Beza, Heidan, Diest, Zanchius, Voetius, Altingius, and other sat Writers upon this Point, who have observed every turn, ward, shift of the Enemy, and have given a very fair account of all.

For the present State of the Question be pleased seriously to consider these plain and weighty conclusions following.

[ I] 1. Divine excellency, infinite Majesty, and Perfection, is the Formal and Adequate ground and reason of Divine Worship. For by Divine Worship we do acknowledge and declare the Infinite Majesty, Truth, Wisdom▪ Goodness and Glory of our blessed God. We do not esteem anything worthy of Divine Honor and Worship which hath but a finite and created glory; because Divine Honor is proper and peculiar to the only true God, who will not give his glory to any other who is not God. God alone is the Adequate Object of divine Faith, Hope, Love, and Worship; because these graces are all exercised, and this worship performed in acknowledgement of his infinite perfection, and independent excellency; and therefore no such worship can be due to anything below God: But the most glorious and excellent Creatures are all below God, and therefore that point is clear.

[ II] 2. The Father, Son, and Holy Ghost are one and the same God, as hath been proved in the fourth Chapter of this Treatise; and therefore one and the same worship is due to all three, because they are Coessentiall, Coequall, Coeternall; they have one and the same divine nature, excellency, perfection, and essential glory; and therefore the same acknowledgement is due to all three both from men and Angels. There is not one kind of divine honor due to the Father, and another to the Son, nor one degree of honor due to the Father, and another to the Son; for there can be no degrees imaginable in one and the same excellency, which is single because infinite; and what is infinite doth excel and transcend all degrees and bounds. And if there be no degrees in the ground and Adaequate reason of Divine Worship, there can be no ground or reason of a difference of degrees in the Worship it self. The Father and Son are one, John 10. 30. one in Power, Excellency, Nature; one God, and therefore are to be honored with the same Worship, John 5. 23. All men should honor the Son, even as they honor the Father; every tongue must confess that Jesus Christ who is man, is God also, and therefore equal to his Father. And it can be no robbery, no derogation to the Fathers honor for us to give equal honor to him, and his coequal Son, who subsists in the form of God, in the nature of God, Phil. 2. 6, 11. You see the Divine Nature, the infinite Excellency of Jesus Christ, is an undeniable ground of this coequal honor, and therefore the Worship due to Christ as God, the same God with his Father, is the very same Worship both for kind and degree which is due to the Father.

3. This Divine Honor was due to Jesus Christ, before there was any creature to give him his due. Christ was Adorable, Worshipable, that is worthy of Divine Worship before there was any man or Angel to adore, to perform actual Worship, that Divine Worship which was due to him for his infinite excellency from all eternity.

4. When Jesus Christ was declared to the world, God did command even the most glorious Angels to worship him, as his natural and coessential Son, who was begotten from the days of eternity in the unity of the Godhead. For when he brought in his first-begotten, and only begotten Son into the world, he said, And let all the Angels of God worship him, Heb. 1. 6.

5. If man had never fallen, never stood in any need of Christ's blood, yet all men would have worshipped the natural and coessential Son of God, as one and the same God with his Father, and therefore with the same Divine Worship▪ as soon as his Godhead had been sufficiently revealed to them from heaven, or else that very neglect would have been their fall and ruin.

[ VI] 6. The office of Christ, his discharge of his office, by his active and passive obedience, and glorious benefits which we receive thereby, are excellent motives to excite us to give that Divine Worship to Jesus Christ, which is due unto him for his own infinite excellency; but his infinite excellency, is the Formal, Proper and Adaequate Ground, Reason and Cause of all the Divine Worship which we perform to Jesus Christ, and that for these reasons.

[ I] 1. Because if man had never fallen, and Christ had never died for man's Redemption, this Divine Worship had been due unto him, for his infinite and eternal excellency, as hath been proved.

[ II] 2. Because the Father and the Spirit are not Mediators as Christ is, and that Office which is not common to all three Persons cannot be the Prime, Immediate, Proper, Formal cause, Ground or Reason of that Divine Honor and worship which is due to all three as one God blessed for ever; nay no Office whatsoever can be the proper cause of Divine Honor.

[ III] 3. Because this Divine Honor was due to Jesus Christ from all eternity, before his Incarnation, Passion, &c. and therefore this Divine Honor is not bestowed upon him as a reward of his Active or Passive obedience; for no worship or thing can be before its Formal Cause.

4. Because Jesus Christ is a Mediator according to both Natures, and therefore according to his human nature as well as his Divine Nature; but all the honor due to Christ according to his Divine Nature was due from all eternity, and there is no Divine Honor due to him for and by reason of his human nature, or any perfection which doth truly and properly belong to Christ as man. He who was borne of Mary, is to be adored with Divine worship, but not for that reason, because he was borne of Mary, but because he is God, the Coessentiall and Eternal Son of God; We must distinguish between the Material and Formal Object of worship.

1. The Material Object of worship is Christ, who is both God and man, the Son of David, the Son of Mary, the Son of God, the Mediator and Savior of his people from their sins.

2. The Formal Object discovers to us the Prime Formal Adequate ground and reason of his Divine worship; the Coessentiall and Eternal Son of God, who is one and the same God with the Father and the holy Spirit, he is worshipped for his infinite and Divine excellency. Christ is worshipped as God with this Divine worship; his Mediatory Office, servile suffering, cannot be the Prime and Immediate Foundation, the ultimate and terminating object of divine worship due to the Father Son and holy Ghost; and therefore we must conclude that the Formal & Proper reason of the Divine worship due & given to Jesus Christ our Mediator, is the divine nature & infinite excellency of our Mediator, which alone is of itself & for itself capable of Divine worship. I should make a tedious digression if I should declare what great Cyril of Alexandria, Noble Athanasius, the Ephesine Council of old, and very learned and accurate Writers of late have delivered upon this Argument with great dexterity and circumspection. They would not be mistaken as if they did divide the two natures of Christ, or remove any glorious adjuncts from the Eternal Word, the second Person of the Godhead; and yet desire you to put a difference between that which Christ assumed by the most free Decree of God, and grace of Hypostatical union, And that which belongs to him as he is one God with the Father and the Holy Ghost.

Finally, they entreat you to put a difference between the Gratious Motives to worship Christ, and the Prime, Formal, Adequate Proper ground and reason of that worship, as I have done, and profess that they worship their whole Mediator with one entire worship which is not mixed but purely Divine, and therefore is not founded upon any Temporary Office, Service, Benefit, nor any external denomination or relation, but upon his infinite Excellency, his Eternal Godhead.

And if these considerations will not give men satisfaction, I hope to satisfy them farther yet before I conclude this Chapter. For the point is to me very clear and plain. If Jesus Christ were worshipped as mediator, so that his mediatory office or actual mediation should be laid as the first foundation, or assigned as the formal reason of our worship, then this fourth argument, which I am still improving and enforcing for the proof of the point will plainly discover that the Mediation of Christ having respect to the human nature, will make the human nature at least in part the ground, reason and cause of this divine worship, which I leave to all sober Divines to consider, before they admit. And it is farther to be considered that Jesus Christ as Mediator doth condesend to an office and employment which doth subject him to God as an Head: The Head of Christ is God, 1 Cor. 11. 3. And hence it is, that he is called the Servant of God, in respect of that service which he was to perform as Mediator, Isa. 42. 1. 2. 3. 4. Nothing is more clear then that there are some offices to be performed by Christ as a Mediator, which cannot be performed by Christ as God, because they do import some subjection, as prayer unto God doth, though it is true that Christ being the natural Son of God doth intercede after an Authoritative manner. We may for the farther clearing of this point resolve that grand question, what the meaning of that request is, when we say Lord Jesus pray for me; the great doubt is whether this request be presented to Christ as God, or as man.

The Answer is, that if we look upon this Petition as a Duty performed by us, This duty of Prayer is directed unto Jesus Christ as God; for all Divine worship is due to God alone, as hath been proved. But if we look not upon the Duty of Prayer, but the matter of this Prayer: it is clear that the business which we recommend to Christ is to be performed by him as man; for it is proper to him as man to pray to the Father; yet because we desire him to intercede in an Authoritative way to the Father, we do likewise request him to intercede as it becomes the Natural and Coessensiall Son of God. And therefore if we look upon the whole business of Intercession, we conclude that he doth intercede 〈 in non-Latin alphabet 〉 as it becomes God-man; because he is our Mediator according to both Natures, Divine and Human. But then we must remember to reserve what is proper and peculiar to each Nature, for though we grant that there is a Communication of all properties belonging to both Natures unto the Person of Christ, yet we must not attribute anything to the human nature which is proper and peculiar to the divine; and it hath been undeniably proved that Divine worship is proper and peculiar to the Divine Nature.

[ V] 5. The Office of our Mediator hath a special respect to God's chosen people by God's most free Decree; but the relation and external denomination arising from thence cannot be the Prime, Fundamental and Immediate Ground, Formal reason, or Adequate cause of Divine worship; for if Christ had not been God, he could not have been capable of that Office, because nothing could satisfy the justice of God but the blood of God; and what ever arises from the free Decree of God, was not necessary in it self; but sure I am, Divine worship must be founded upon what is Absolutely necessary and Infinitely perfect; and therefore not upon external Relations or Denominations, but upon the Godhead it self.

[ VI] 6. The Actual Mediation of Christ cannot be the Prime and Fundamental ground of Divine worship; for Christ was not only worshipable, but worshipped with Divine Honor before he did actually mediate as God-man.

[ VII] 7. The Office of our Mediator is to bring us to himself, his Father and holy Spirit as to one God blessed forever, in whom all our blessedness doth consist; and therefore our Faith doth not rest Simply and Finally in Christ as he is our Mediator God and man, but as he is one God with the Father and the holy Spirit. For by the Ministry and Mediation of Christ as God-man, we are brought to believe in God, tht our faith and hope might be in God, 1 Pet. 1. 21. Christ is God by Nature, he is Mediator by Institution, by a voluntary and gracious dispensation unto which he did condescend for our salvation. And upon this account learned Junius told the subtle Samosatenian, That Jesus Christ as Mediator brings us to himself as God. And Doctor Voetius saith that Christ as Mediator is an Inferior cause, in whose Name, and by whose Mediaation we make towards God our chiefest good, in whom we believe, and whom we do worship and adore as the first cause and last end, John 14. 6. And Christ is said to save them to the uttermost by his Intercession who come unto God by him, Heb. 7. 25.

We worship Christ and pray unto him, saith judicious Pareus, as one God with the Father and the Spirit the only true God; and this worship is Absolute and Divine; for it is the Absolute worship of the Godhead. But then we call upon God in the name of Christ, because he is our Mediator, and we desire for to be heard for the satisfaction and intercession of that Person who is God-man.

But the Socinians conclude that if Christ be not to be worshipped with Divine Honor as Mediator, then there is only a Subordinate Honor and worship due unto him.

To which we answer, that Christ may be considered four manner of ways.

1. According to his Godhead and Divine Person; and it hath been proved at large in this treatise, that there is Divine Honor due unto the Godhead and Divine Person of Jesus Christ; and this is his Essentiall infinite glory,

2. Christ may be considered as Mediator according to both natures, as God-man (by a gracious condescension and personal union) [ II] and so we say there is a Mediatory glory due unto him, which is more illustrious in regard of its manifestation since the alteration of his condition from a state of Humiliation to a state of exaltation; this glory doth out-shine all the glory of Saints & Angels in Heaven, but it is different from that Natural and Essentiall glory which is common to Father, Son, and Holy Ghost, as one God. For, that essential glory cannot be Communicated to the Human nature, no not since its Assumption, and Christ's exaltation.

This Mediatory Honor is very glorious, because Christ sits as a King at the right hand of the Majesty on high, and everyone must confess that our Royal Mediator is not only man but God also; yet we must acknowledge that since the exaltation of our King, the glory of his divine nature, his essential glory, is only more manifested whereas it was eclipsed before in the state of Humiliation; and the human nature assumed is only more perfected and not transubstantiated into the divine. The Human nature is still a creature, though it hath gained as much glory as it is capable of by the Grace of personal union, and glory of exaltation; and being a creature cannot be capable of divine and infinite perfection, which is the Formal object of divine Adoration; even as the divine nature of our Mediator notwithstanding the personal union, is not capable of any human imperfection; For there is a preservation and distinction of the two natures, notwithstanding their intimate and inseparable union in one person. The natures are united, 〈 in non-Latin alphabet 〉 as the Greek Church of old.

The actions performed by our Royal Mediator, flow from a double principle in this single person, because this person doth consist of two natures, and each nature performs its proper work; the divine nature doth what is divine, and the human nature what is human; and therefore though the person be but one, and the effect one, yet there are two different actions of two different natures united in one person for producing of one and the same glorious effect, and we are to give to each nature what is properly due unto it. Finally the Kingdom which is administered by our Royal Mediator God-man, in a glorious way is but a dispensatory kingdom, not his natural kingdom, an inferior and temporary kingdom, not his Sovereign essential eternal kingdom; and therefore even in the very Administration of it our Mediator God-man, is in respect of order, and that gracious dispensation unto which he condescended for our Salvation, employed in a kind of Subordinate way; and when he hath accomplished that work for which he undertook this Royal office, he will refigne this Dispensatory kingdom, and become subject (as man, and as head of that body which he hath purchased) to his Father, himself, and the Holy Spirit, as one God blessed forever, that God may be all in all, 1 Cor. 15. 28. For as we are Christ's, so Christ is God's, 1 Cor. 3. 23. in that safe sense and subordinate way which we have but even now declared, that the Divinity of Christ (which humbled, and as it were emptied itself in the Administration of this subordinate, temporary and dispensatory kingdom, yet with the preservation of its natural and eternal Right) may be more gloriously manifested by the full possession, use, and enjoyment of that natural, divine, eternal kingdom, which doth belong to Father, Son and Holy Ghost. For all three Co-essential and co-equal persons reign with the same power, Majesty, and glory in the unity of the divine Essence and common acts, in all, and over all, infinitely and immutably from everlasting, to everlasting; although the natural reign of Jesus Christ will not be so fully and gloriously manifested until he hath resigned his dispensatory kingdom, and brought all his Elect, notwithstanding all their wants, sins, infirmities, temptations, trials, enemies, safe to Heaven. This dispensatory kingdom is administered principally by the God-head, Instrumentally by the man-hood, Absolutely and perfectly by the person of Christ acting in a divine way as God, and human way as man, that the properties of each nature may be reserved as peculiar to each, even whilst he doth mediate, reign and judge, according to both; and therefore divine honor is still reserved as proper and peculiar to the divine nature of our Mediator, who is God-man in one person. This definite and dispensatory kingdom is changeable, terminable; it did begin with the first foundation, and will end with the perfection of the Church of God. Christ was a Mediator from all eternity in the Decree of God▪ He was actually given to be a Mediator as soon as necessity required, he was manifested in the flesh in the fullness of time, and will cease to be a King in this Mediatory and Dispensatory Kingdom when he hath finished his work, and saved his Church. Now nothing is more clear then this, that Christ is now subject to his Father in all respects, in which he shall be declared to be subject when he gives up his Dispensatory Kingdom; and we are not to worship Jesus Christ with divine Worship as he is subject to his Father, but as he is equal to his Father, as he is indeed one God with his Father and the holy Ghost.

[ III] 3, Christ may be considered as Head of that Body unto which he hath united himself, and which he hath purchased with his dearest blood; and so we know Christ the Head, and his body the Church make up one Christ mystical. The glory of Christ as an Head is exceeding great, and is excellently described, Ephes. 1. 20, 21, 22, 23. Christ is set at God's own right hand in heavenly places far above all principality, power, and might, and dominion, and every name that is named not only in this world, but also in that which is to come. And hath put all things under his feet▪ & gave him to bethe head over all things to the Church, which is his body, the fullness of him that filleth all in all. Now Christ mystical the Head and body, whole Christ mystical is to be subjected to God, when the Mediatory and Dispensatory Kingdom is resigned; and therefore if you take Christ • s the Apostle doth, 1 Cor. 12. 12. for the Head and body, for Christ mystical, we say that Head and Members are to be subject to Father, Son, and Holy Ghost, as one God blessed forever.

[ IV] 4. Christ may be considered according to his human nature; and we are bold to say that there is an eminent and transcendent glory vouchsafed to the Human Nature of Christ by the grace of Personal union, and the glory of its Exaltation. The glory of Christ's divine Nature was more manifested, but the human Nature of Christ was fully perfected by his Exaltation; and therefore the human Nature was exalted in a peculiar sense. No nature not the nature, of the most glorious Angel, was ever so highly preferred in these two respects.

1. In respect of Personal union with the Godhead, Acts 2, 36.

2. In respect of Royal mediation between God and Man; none but Christ the Son of Mary was ever so highly honored as to be taken into the Society, and fellowship of the Mediatory Office with the Son of God. For there is but one Mediator between God and Men, the Man Christ Jesus. 1 Tim. 2. 5. who is God as well as man. Nec honorem a nobis Deus nisi per Deum accipit.

But it is most evident that the human Nature remains a creature still even after its Assumption, and Exaltation, and therefore we hold fast our first conclusion; That the divine and infinite excellency of the Coessentiall Son of God is the prime and fundamental ground, the formal reason and cause of that divine Worship which is due to our Mediator Jesus Christ; Jesus Christ our only Savior by Doctrine, merit and efficacy, by confirmation and Communication. True it is, that the Majesty of God considered in itself is terrible, it is a light not to be approached unto, and therefore the Word was made man, that we might have encouragement to come unto God, not only by the mediation of a man full of grace and truth, but by the mediation of him who is God blessed forever: because a mere man, though free from corruption, and filled with Grace could not by reason of such natural infirmities as are not sinful, perform the Office of a Foundation, Head, and Spouse in upholding, quickening and preserving of his Church, Act. 20, 28. Ephes. 1. 23. & 1 Thes. 1. 10. Heb. 9. 14. 15.

That Jesus Christ and the holy Spirit are one and the same eternal God with the Father, hath been proved at large in this Treatise, and therefore divine Honor and Worship is due to Christ & the Holy Spirit as well as to the Father himself, because all three are Co-essential, Co-equal, and Co-eternal.

When the seven Electors of the Empire met at Franckford about the election of Maximilian the second, some of them being strict Protestants went out of the place of Worship when the Mass began, because they would not be present at that Idolatrous service, but came in again when they sang Come holy Ghost eternal God. We being then convinced by clear Scriptures that Christ and the holy Spirit are one and the same God with the Father, we must glorify all three Persons as one God blessed forever.

1. We must not do any divine service to them who are not God's by nature. Gal. 4. 8. But the three divine Persons have the selfsame divine nature, and therefore the very same divine Worship and Service both for kind and degree is due to all three Co-essential Persons. We must not conceive otherwise of God then he hath revealed himself in his Word: For then we shall not worship the true God, but a mere fantastical Idol of our own brain. Ye worship ye know not what saith Christ of the Samaritans: John. 4. 22. the Samaritans served their own God's, who were not God's by nature, but false God's. 2 Kings 17. 29. 33.

2. Nor must we give Father, Son and Holy Spirit the only true God, any other kind of Worship then what is prescribed in his Word. Israel is said to be without the true God when they were without the Law, without a Priest to teach them how to Worship God according to his Law. 2 Chron. 15. 3. Now for a long season Israel hath been without the true God, and without a teaching Priest, and without Law. The divine kind of worship prescribed both in Law and Gospel is spiritual Worship, Mark. 12, 33. Heb. 12. 28. Psal. 51. 6, 16. Deut. 6. 5. 1 Cor. 5. 8. 1 Chron, 28. 9. Phil. 3. 3. John. 4. 23, 24.

3. The Worship of God is either Natural or instituted Worship. The instituted Worship hath been changed, for it was different before the Law, under the Law, and under the Gospel. But the natural worship and service of God is perpetual and eternal, it is to be continued in heaven, both by Saints and Angels for evermore.

Natural Worship is due to Jesus Christ and the holy Spirit, because they have one and the self-same divine nature with God the Father. Angels are called upon to give this Natural Worship to Jesus Christ. And let all the Angels of God worship him. Heb. 1 6.

4. Instituted Worship is subservient, as I may so speak to this natural worship▪ for when we worship God with those mean helps and actions which he himself hath appointed and ordained, we must worship him in spirit and truth. All Ordinances of Christ are means of grace to beget knowledge, faith, hope, love, self-denial, gratitude, humility, sincerity, reverence, zeal, and all other graces in the soul, and to increase them in us, that we may exercise all these graces upon every opportunity, and give God that Natural, Spiritual, Divine Honor, which is due unto his singular Majesty, infinite excellency, independent perfection, and eternal Godhead, in knowing, esteeming, admiring, believing, loving, obeying God that our souls may be delighted and satisfied with God as the chiefest good, as the Crown of all our joys, an All-sufficient portion of our souls for evermore. This is the full scope of the first Table of the Law, and this is the sum of the Gospel. If the first Table of the Law did discover to us

• 1. The object of worship,
• 2. The means of worship,
• 3. The time of worship; and did not also prescribe, require, enjoin
• 4. The manner of worship, we should be at a loss; the Law would not be a perfect rule. Our worship would not be agreeable to the nature and will of God; God would be defrauded of his natural spiritual divine worship; and therefore when our Savior doth deliver the full scope of all the four first Commandments by reducing them to one Commandment, he saith, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind, this is the first and great Commandment, Mat, 22. 37, 38. Deut. 6. 4, 5. This Spiritual worship is taught us in every Commandment of the first Table, if we look upon the inside and spiritual compass of those Commandments discovered to us by Moses, the Psalms, Prophets, and the New-Testament.

1. In the first Commandment we are [ I] not barely required for to take God for the object of our worship; but to give him spiritual worship also; because we are required in mind, heart, will, affection and the effects of all these to take the true God, Father, Son, and Holy▪ Ghost, God in Christ by the assistance of the Spirit to be our God, to know, esteem, admire, trust, love, reverence, adore, and serve him with hope, humility, self-denial, patience, joy and thankfulness, zeal • and constancy. This is the inside and spiritual compass of the first Commandment.

2. In the second Commandment we are [ II] required to worship God purely according to his Will in every Ordinance without any carnal Imagination, or affections. The Papists will grant that we are by the use of Ordinances (and as they dream Images also) to carry our hearts to God and Christ in obedience to the second Commandment. The more learned Papists will confess that it is a sin against the first Commandment to terminate our worship in any Image, because no Image is Jehovah. But they worship Images Relative (though not Terminative) as visible helps to devotion to carry their hearts to God in worship; and it is clear that the Jews and Heathens of old intended no more, and therefore there is as much to be said for Heathenish and Jewish as there is for Romish Idolatry. This then is the great sin of the Antichristian Worshippers at Rome (who endeavor to defend this Relative worship of Images) that they conceive, that the heart of man will be better carried to God and Christ by human inventions (such as Images, Crucifixes, Relics, &c.) then by divine Institutions; and this sin is called an hatred of God in the second Commandment. And in the very letter of this Commandment we are directed how to express our love to God, namely, by seeking of him, and closing with him in his own Ordinances, and institutions with an ingenuous contempt of human inventions in divine worship, and service; and though legal Ordinances are not only changeable, but actually changed and abolished; yet there is something moral and unchangeable in this second Commandment, which is attendance upon, and observance of the Institutions and appointments of God. It is an immutable Law that we should give God that worship which is due unto him, express our saith in him, and love to him by a spiritual use of such means and Ordinances as he himself should from time to time appoint. The due acknowledgement of God's immensity, and infinite Majesty in our attendance on the Instituted means of worship is clearly opposed to the Image-worship in the 40 ^th . Chapt of Isaiah, and first Chapter to the Romans; and therefore the inside and compass of this second Commandment is spiritual, though the words of it are so comprehensive as to take in ceremonial as well as Evangelical worship. For Reverend Divines have made it clear, that though the second Commandment be moral in regard of its substance and general nature which contains the immutable Law above mentioned, yet in regard of its particular application to those significant Ceremonies, Sacrifices and Sacraments which God did appoint, we say, all Ceremonial Institutions are referred unto, and comprehended under the second moral Commandment of God. See Mr. Shepherd in his excellent Treatise of the morality of the Sabbath. pag. 24. 40, 41.

[ 3] 3. The third Commandment prescribes a reverend use of all the Titles, Properties, Works, and Ordinances of God with Spiritual understanding and affection, with faith, reverence, love, joy, sincerity and thankfulness in thought, word, and life.

[ 4] 4. In the fourth Commandment we are not only required to rest, but to sanctify a rest to Jehovah. If then we find the Titles, Properties, Works of Jehovah given to Christ and his holy Spirit in the Old and New Testament, we must conclude that Christ and his holy Spirit are to be worshipped in the same Ordinances with the same spiritual and divine worship, which is due to God the Father.

The scope of Law and Gospel is to bring us unto God by the Mediation of Christ and assistance of the Spirit, that we may rest upon Christ for justification, walk and grow up in Christ in the progress of our sanctification for our everlasting satisfaction. Our business therefore is to avoid those two dangerous Rocks upon which so many split and suffer shipwreck in this tempestuous age, namely the Rock of neglecting duties in the course of our sanctification, and the Rock of resting in Duties which overthrows our justification. We must labor by all means appointed by God to gain a spiritual, Practical, experimental knowledge of the love of Jesus Christ, a knowledge which surpasses all intellectual knowledge, an affectionate knowledge which is felt in the heart, but cannot be comprehended in the brain. This is the right Evangelical knowledge, which prepares a man for spiritual and Evangelical worship, for heavenly Communion with Father, Son, and holy Ghost in all Gospel dispensations, and Gospel-Conversation, that he may come to be enriched with the unsearchable riches of Christ, and filled with all the fullness of God. For this Cause (saith the Apostle, and well he might) I bow my knees unto the Father of our Lord Jesus Christ; mark the strain, it is purely Evangelical: that he would grant you according to the riches of his glory to be strengthened with might by his [Spirit] That [Christ] may dwell in your hearts: Here are all the three co-essential Persons; but how may this be obtained? And to know the love of Christ which passeth knowledge: to know it in my heart, to believe it with my heart, to feel it in my heart, because the love of God is shed abroad in my heart by the holy Spirit. But what shall I gain by this? Why the Apostle goes on; That ye may be filled with all the fullness of God. Ephes. 3. 14, 16, 17, 19. The great design of the Apostle was to be found in Christ, having the righteousness which is of God through the faith of Christ (without pleading his own righteousness, which is of the Law) for his justification; And to have a Spiritual and Practical knowledge of Christ grounded upon a deep and affectionate experience of the virtue of Christ's Death, and Resurrection in his own soul, Phil. 3. 9, 10. that he might be thereby encouraged and provoked to press forward in the course of Sanctification, toward the mark for the prize of the high calling of God in Christ Jesus, v. 14. that his faith might act in all holy services. Justifying faith is the Principle of Evangelical Worship, and Gospel-conversation. Grace be to you, and peace from him which is, which was, and which is to come, and from the seven spirits which are before his throne, and from Jesus Christ, who loved us and washed us from our sins in his own blood: And hath made us Kings and Priests unto God, and his Father; to him be glory and dominion forever and ever. Amen. Rev. 1. 4, 5, 6.

The hearts of true believers are golden vials full of odors and incense, faith and love, sincerity and zeal, self-denial and thankfulness, humility and godly reverence: and the belief of their redemption by the blood of Christ moves them to acknowledge the divine power of their Redeemer, and to give him divine worship. The Angles, Elders, People all join, even ten thousand times ten thousand, and thousands of thousands in this acknowledgement; Worthy is the Lamb that was slain to receive •• wer, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them heard I saying, Blessing, glory, honor, and power be unto him that sits upon the Throne, and unto the Lamb forever and ever. And the four beasts said Amen, And the four and twenty Elders fell down and worshipped him that li • eth forever and ever, Rev. 5. 8, 9, 10, 11, 12, 13, 14. We must be brought to the knowledge and faith of the Son of God before ever we can be wise unto Salvation. 2 Tim. 3. 15. Isa. 53. 11. John. 3. 14, 15. Gal. 2. 20. When once we come to believe the love of Christ, then we love, adore, obey Father, Son, and holy Spirit after an Evangelical manner. All the Fundamental Articles of our faith have reference unto Christ as the Foundation, because they are all such as concern his Father, his Spirit, his Incarnation, Mediation, or his Church, and the benefits which the Church receives from him. And in like manner all our worship is directed unto Father, Son, and Spirit as one God by the Mediation of Christ, and assistance of th • Spirit. Eph. 2. 18. 2 Cor. 13. 14. 1 Pet. 2. 5▪ 1 John. 1. 3, 4. Ephes. 4. 15. It is our happiness our heaven upon earth to believe, adore, an • live to Father, Son, and holy Spirit by maintaining an holy Communion with all three a • one God, and our God, in the use of all Ordinances and Duties required of us. This is the mystery of Godliness, the Art of living unto God; this is the Lesson which all Members of the Church universal must learn; the four beasts (who join with Angels and Presbyters in adoring the Lamb) are (as learned Mr. Mede, and divers others conceive) the Catholic Church of Christ in the four quarters of the world professing and embracing the Doctrine of the four Evangelists; these Beasts are full of eyes, full of the knowledge of the mysteries of Christ, and their spiritual experimental knowledge moves them to worship Jesus Christ. Mr Mede makes this Interpretation the Key to open very many Types in the book of the Revelation, and doubts not but everyone who doth seriously perpend the old Castrametation in the wilderness, and compare it with the Apocalypticall Types, will subscribe to this Interpretation.

I know divers learned men do conceive that the four Beasts are four Angels, and some presume to name the Angels; but I cannot embrace their opinion, because I find that the Chorus is made up of Angels, Beasts and Elders; and these three sorts are clearly distinguished, Rev. 5. 1 • . And I beheld and I heard the voice of many Angels round about the Throne, and the Beasts, and the Elders That the Angels do join with the Beasts in worship is granted; That the Angels do protect these Beasts with eyes in all quarters of the world, East, West, North and South, is likewise granted. But that the Beasts are Angels, that is it which is, and must be denied, and therefore I do conceive that Mr. Mede is in the right, and the good man was sorry that he had not time to clear that point at large; and therefore I am the more willing to proceed upon this Argument, and perform that service to the Church, which he would have done with more dexterity. Let us then consider,

1. That upon Christ's mediation his Father [ I] gave him the heathen for his inheritance, and the uttermost parts of the 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 earth for his possession; Ask of me and I will give thee the Heathen, &c. Psal. 2. 8.

[ II] 2. Let us consider that promise made to the Church the mystical body of Christ, Is. 43. Fear not, for I have redeemed thee, I have called thee by thy name, thou art mine; —I am Jehovah thy God, the Holy One of Israel thy Savior;—Since thou wast precious in my sight thou hast been honorable, and I have loved thee,—fear not, for I am with thee; I will bring thy seed from the East, and gather thee from the West. I will say to the North give up, and to the South keep not back, bring my sons from far, and my daughters from the ends of the earth, even everyone that is called by my name. This is the substance of the seven first verses of Isa. 43. Behold the Church universal gathered from all parts of the world, into one mystical Body, that all may be united unto Christ the Head by faith, and to one another by love, that so they may all join in believing, adoring and obeying the Lord Jesus, his Father, and the Holy Spirit.

[ III] 3. Consider how these precious promises are fulfilled by Gospel-dispensations and Christian exercises. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, bond or free, and have been all made to drink into one Spirit, 1 Cor. 12. 13. Christ did grace the solemnity of his triumphant ascension, with that choice gift of the ministry, for the edifying and perfecting of Saints, till we [All] even all the members of the Church universal, come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ, Eph. 4. 8, 11, 13. Christ mystical is deficient until the Saints are gathered from all quarters into the unity of Faith, and knowledge of the Son of God, because this is a fundamental point; for Christ built his Church upon that Fundamental Confession, thou art Christ the Son of the living God, Mat. 16. 16, 18. and other foundation can none lay, 1 Cor. 3. 11. And the superstruction must be agreeable to the foundation, that we may attain unto the measure of the stature of the fullness of Christ, every part making some considerable supply for the increase of the body, by growing up in all things into Christ the Head, Eph. 4. 13, 15, 16. Christ is the only Head and Mediator, and therefore Jews and Gentiles both have access through Christ by one Spirit to the Father, Eph▪ 2. 18. Here's an acknowledgement of the blessed Trinunity made by the Catholic Church in Gospel-worship. And the Apostle directs his Epistle to the Church of God at Corinth, with all that in every place call upon the Name of Christ our Lord both theirs and ours, 1 Cor. 1. 2. and concludes his second Epistle with The Grace, &c. 2 Cor. 13. 14.

4. Compare what hath been spoken with the Song of Angels, Presbyters and Saints full of eyes in the book of the Revelation. These four beasts were in the midst of the Throne and round about the Throne, Revel. 4. 6. The Form of the Throne is quadrangular, and one beast placed in the middle of everyone of the four sides. Mr. Mede shows how these four Beasts observe what is done by God in the four quarters of the World; and how they speak in order upon the opening of the four first seals, Rev. 6. and the 7 first verses; and a voice proceeds from the midst of the four Beasts, Revel 6. 6. Finally, the Virgin-church, Revel. 14. sings the same song that the four Beasts did, which is called a New Song, sung in the praise of the Lamb and his Father; And in some copies which are of credit, we read that the Virgins had the Lambes Name, as well as his Fathers, written in their foreheads, Revel, 14. 1. and they are the first fruits to God and to the Lamb, Revel. 14. 4.

5. This New Song which is sung to the [ V] Lamb and his Father, contains in it the Mystery of Gospel-Worship, because in it Redemption, power, riches, wisdom, strength, honor, glory and blessing are ascribed unto him who sits upon the Throne, and to the Lamb, Revel. 5. 12, 13, 14. Worthy is the Lamb that was slain to receive power, &c. Rev. 5. 12. they fall down before the Lamb, Rev. 5. 8. and in the 9. ver. sing a new Song, Thou art worthy, &c. for thou wast slain, and hast redeemed us to God by thy blood.

6. This pattern of Gospel-worship comes [ VI] from Heaven; the Angels sing this song, and the Saints, the followers of the Lamb, they glorify the Lamb and his Father on earth as the Angels do in Heaven; according to that request in the Lambes Prayer, the Lord's Prayer, Our Father which art in Heaven, let thy will be done on earth as it is in Heaven. We receive this Directory for Gospel-worship from Christ and his Angels.

7. All the Virgin-church, all that follow [ 7] the Lamb whither soever he goes, into all or any quarter of the World; they, and they only learn this Song.

8. These Redeemed Virgins refuse to receive [ VIII] the Beasts mark, they renounce the Dragon and his Angels, all his pomps, vanities, worship, and all the furniture of his worship, all the errors and Idols of the false Prophets, though they lose their trading, the comforts of their life, yea and life it self: This is the Lambs mark.

[ IX] 9. These Redeemed Virgins make a public profession of their faith in, and love to the Lamb and his Father; they have the mark of both in their forehead, and they cry aloud, their voice is like the voice of Thunder. Rev. 14, 1, 2. Rev. 5. 12. They are not ashamed or afraid to acknowledge Father, Son, and the holy Spirit the only and adequate object of divine Faith, and Worship, and the sole cause of Justification, Sanctification, Redemption, Peace and Glory; for all this is held forth to us clearly in this Book of the Revelation; and there is a special blessing promised to such as read and hear the words of this Prophesy, and keep those things which are written therein. • Rev. 1. 3. And amongst other blessings they have the blessing of victory, and triumph vouchsafed them, they get victory over the Beast, over his Image, his Mark, and the number of his Name. Rev. 15. 2. They defy the Roman errors and Idols, and are armed with faith and patience against this cruelty and Tyranny of Antichrist: They cannot be enticed by any rewards, seduced by any subtleties, terrified by any threats to embrace any doctrine, or form of worship derogotary to the honor of the Father, the Lamb, or the holy Spirit; for the Spirit doth in this Book teach the Churches to come in to Christ, and defy the Beast; and the Churches hearken to the Spirit as the Fountain of truth, grace, peace, and glory; This is the mystery of Gospel-worship, we must believe, love, adore, obey the Father, the Lamb, and the Spirit of Grace and Peace, the Doctor and Comforter of all Christian Churches throughout all the four quarters of the world, East, West, North, South, that so the promise Isaiah 43. may be exactly fulfilled. Rev. 7. 9, 10. A great multitude, an innumerable multitude of all Nations cry. Salvation to our God which sitteth upon the Throne, and unto the Lamb. The Kingdoms of the World must become the Kingdoms of the Lord, and of his Christ. Rev, 11. 15.

And when the Devil and his Angels who deceive the World, accuse the Brethren, and blaspheme Christ, are cast forth, then there is a loud voice in Heaven: Now is come Salvation, and strength, and the Kingdom of our God, and the Power of his Christ; for the Accuser of our Brethren is cast down, &c. Rev. 12. 9, 10. In a word, when the Redeemed Virgins and noble Conquerors come to sing their triumphant Song, that Song doth contain the Scope of the Law, and the substance of the Gospel; for they are to sing the Song of Moses, and the Song of the Lamb. Rev. 15. 3. And they who sing are such as do keep the Commandments of God, and the testimony of Jesus, Rev. 12. 17. And the testimony of Jesus is the Testimony of the Spirit, delivered in the Word to the Churches of Christ, Rev. 2. 7, 11. all three persons do deliver the same testimony, 1 John. 5. 7. but the Son and the Spirit do most eminently join in delivering their testimony, Rev. 2. 11, 18, 29. Rev. 3. 1, 6, 7, 13, 14, 21, 22. Rev. 19. 10.

The Spirit doth encourage them to believe his Testimony, and follow the Lamb: and the Martyrs are slain for the Word of God, and for the testimony which they held, Rev. 6. 9. and they overcome by the blood of the Lamb, and by the word of their testimony, Rev. 12. 11. The testimony of the Spirit, and the testimony of Jesus, Rev. 12. 17. And when the Spirit hath encouraged them to love Christ better then their lives, Rev. 12. 11. and they have overcome by the testimony of the Spirit and the blood of the Lamb, then the Spirit doth pronounce them blessed. Blessed are the dead which die in the Lord— yea saith the Spirit. Rev. 14. 13. The Church is begotten, instructed, persuaded, governed, upheld, comforted by the holy Spirit, as Babylon is the habitation of Devils, and the hold of every foul spirit, Rev 18. 2. It is the Spirit which woos the Church, and persuades her to be the wife of the Lamb, and to make her self ready for the marriage. And the Spirit and the Bride say come, Rev 22. 17. And that we may look upon this whole Prophesy as coming from the Spirit as well as the Lamb, the Angel assures us that the Testimony of Jesus is the Spirit of Prophesy. Rev, 19. 10. The love of the Father, and the grace of the Lord Jesus is communicated to us by the holy Spirit; and therefore although the grace of the Lord Jesus is alone expressed in the close of this Book of the Revelation, yet the love of the Father, and Communion of the holy Spirit must needs be understood according to the Prayer in the beginning of the Book. Rev. 1. 4, 5. Grace, &c.

3. The Spirit is worshipped in this Book [ III] of the Revelation, Grace be to you and peace from the seven Spirits, Rev. 1. 4. It is not agreeable to the Christian faith to pray unto Angels, and beg grace and peace of them; They do not hold the Head, who worship Angels. Col. 2. 18, 19. Angels are our fellow servants, and do forbid us to give that worship to them which is due to God only; and they refuse to be worshipped because it is contrary to the Testimony of Jesus, Rev. 19. 10. And I fell at his feet to worship him, and he said unto me, see thou do it not; I am thy fellow servant, and of thy brethren that have the testimony of Jesus; worship God. This is the testimony of Jesus, Thou shalt worship the Lord thy God, and him only shalt thou serve, Mat. 4. 10. The Book of the Revelation doth contain divers clear testimonies against worshipping of Angels, I am of them (saith the Angel) that keep the saying of this Book; worship God. Rev. 22. 9. And therefore that place Rev. 1. 4. must needs be understood of the holy Spirit. For God will not give his glory to another, and good Angels will not take it from him, but protest against this Will▪ worship, as Idolatry. The Holy Ghost is called seven Spirits by an usual Metalepsis of the effect for the cause: he doth pour forth various gifts: seven is a note of Perfection, and the holy Spirit, one and the same Spirit is given to all the seven Churches, every Church hath so much of the holy Ghost as is necessary; and it runs as if everyone of the seven Churches had seven Spirits, because every one hath enough of the Spirit for their Sanctification and Salvation. The Apostle therefore begging grace and peace from this Co-essential Trinunity, the Father, the seven Spirits, and Jesus Christ, doth sufficiently instruct us in this mystery of Evangelical Worship. Some object, that then the Spirit will be set before the Son; but the answer is easy, that there is a Metathesis in the words; and it is observable that the Son is sometimes named before the Father. 2 Cor. 13. 14. and sometimes the Spirit is named before the Son, as Rev. 1. 4. 1 Pet. 1, 2. and sometimes the natural order is observed, the Father is named first, the Son second, and the Holy Ghost third; The natural order is not overthrown when the Father is named after the Son, or the Spirit before the Son: Nor is the equality of Persons overthrown when the natural order is observed; And therefore that objection is not considerable.

Natural worship is due to the Holy Ghost because he hath the same divine nature with the Father and the Son. That divine Faith is due to the Spirit hath been proved at large. That divine love is due to him is clear, Rom. 15. 30. I beseech you for the Lord Jesus Christ's sake, and for the love of the Spirit. The Spirit is the Author and object of all those graces which are called divine ex parte objecti; faith, hope and love, Rom. 15. 13, 16, 30.

In a word, Instituted Worship is due to the Holy Ghost by virtue of both Sacraments. Mat. 28. 19. By one Spirit we are [ I] all baptized into one body: and have been all made to drink into one Spirit. 1 Cor. 12. 13. 2 Cor. 13. 14. Mat. 3. 11. John. 5. 5.

In hearing of the Word we must hearken to the Spirit with the self-same attention, [ II] devotion as we do to the Father and the Son, Heb. 3. 7, 8. compared with Ps. 95. The holy Ghost forbids us to harden our hearts against himself speaking in the Word, Acts 7. 51. We grieve the Spirit when we resist the Spirit, and will not put our seal to the Word by a Spiritual assent, and fiducial consent, and hinder the Spirit from sealing up our Election and Redemption to us. For though Christ makes the Purchase, yet the Spirit makes the assurance, 1 John. 3. 24. [ III] John 14. 16, 17. John 15. 26.

In Prayer we are to call upon the Holy Ghost, 2 Cor. 13. 14. Rev. 1. 4. because the Holy Ghost is God, 1 Cor. 12 6, 11. Act. 5. 3, 4. I cannot but wonder at them, who say, that holy and spiritual worship is not due to the holy Spirit, when the truth is, we can give no worship at all to the Father or the Son until we are enabled by the holy Spirit. Rom. 5. 5. 1 Cor. 12. 3. 2 Cor. 4. 13. 2 Cor. 13. 14. And when by the Communion of the Spirit we have Communion with the Father and Son in Gospel-worship; we are the Temples not only of the Holy Ghost, but of the Co-essential Trinunity of Father, Son, and Holy Ghost, all three do dwell in us, walk in us, and abide in us. For when we receive the Spirit of truth, he abides with us, dwells in us, persuades and enables us to love God the Father, and the Lord Jesus, and then all three Co-essential Persons make their abode with us, as is clearly held forth to us. John. 14. 16, 17, 23. 2 Cor. 6. 16, 18. 1 Cor. 3. 16. Ephes. 3. 16, 17. But if a man have not the Spirit of Christ he hath no saving interest as yet in Jesus Christ. Rom. 8. 9. because he is not as yet the Son of God by Regeneration or Adoption, he is not a member of Jesus Christ, he is not the Temple of the Holy Ghost: He doth not worship this Co-essential Trinunity as he ought to do in Spirit and in truth. He who hath the Spirit in him, doth worship the Spirit in spirit and truth, because the Spirit is the Power of the Highest, (even as Christ is the Son of the Highest) a Personal Power, Luk. 1. 32, 35. compared. The Spirit is the spirit of Elohim, Gen. 1. 2. The Spirit of Jehovah, Isa. 11. 2. The God of Israel, 2 Sam. 23. 2, 3. The spirit of God, and the spirit which is God, 1 Cor. 2. 11. 12. Acts 5. 3, 4. This point hath been sufficiently proved in the fourth Chapter, and therefore I need say no more, considering that the Socinians have no Arguments which are considerable, when compared with these plain places of the Holy Scriptures, and those many places and proofs which have been formerly produced in this Treatise.

If any desire to have their Arguments (such as they be) answered at large, he may read Mr. Estwicks learned Treatise concerning the Godhead of the Holy Ghost, lately published. I proceed to the third part of Godliness, which is Obedience.

3. Obedience is due to the Father, Son, [ III] and Holy Ghost, all three Co-essential Persons, because they are Co-essential, because they are one God blessed for ever.

[ I] 1. Obedience is due to God the Father. This truth is generally acknowledged by all that are not Atheists; the Jews and Socinians subscribe to it. If we do acknowledge God the Father to be the Father of our Lord Jesus Christ, and our Father in him, the inference will be immediate, clear and strong, that we ought to honor and obey our heavenly Father. For how shall God put us among his Children, unless everyone of us say unto him, my Father, my Father, I do obey thee, and will not depart from thee? But I said, how shall I put thee among the Children, and give thee a pleasant Land, a goodly Heritage of the hosts of Nations? And I said, Thou shalt call me my Father, and shalt not turn away from me. Jer. 3. 19. And when God speaks to them as to Children, they presently submit: Return ye backsliding children, And I will heal your backslidings; they presently reply, Behold, we come unto thee, for thou art the Lord our God, Ier. 3. 22. A Son honoreth his Father—if then I be a Father where is mine honor? Mal. 1. 6. Mal. 2. 16. Mat. 12. 50. Mat. 23. 9.

When God is considered under this endearing relation of a Father, we yield▪ a filial obedience unto God, we perform a foederall obedience, a sincere and Evangelical obedience. I (saith Jehovah) will be your God, I will be your Father; Having these Promises (saith the Apostle) let us cleanse ourselves from all filthiness of the flesh, and spirit, perfecting holiness in the fear of God, 2 Cor. 6. 16, 18. 2 Cor. 71. 1 Pet. 1 14, 17, 18. As we are to worship God in this Fatherly relation, Mat. 6. 9. Gal. 4. • . so are we to obey him also; Whosoever shall do the will of my Father, &c. Mat. 12. 50.

That all three Co-essential Persons are our Father, hath been proved already in this very Chapter, pag. 326, 327. and that God the Father is our Father in a peculiar consideration, pag. 328. and therefore I need not insist longer upon this Point, since the Scriptures are clear, so clear that even very Cavillers confess this truth. Christ himself as man obeyed the Father, John 4. 34.

[ II] 2. God the Son is to be obeyed. This is my beloved Son in whom I am well pleased, hear ye him. Mat. 17. 5. Hear him, believe him, obey him; the Godhead of Christ is the Formal reason of our Obedience; but all his benefits are sweet encouragements to us to perform our duty. Be obedient as children, saith the Apostle, and if ye call on the Father, &c. pass the time of your sojourning here in fear; For as much as ye know ye were not redeemed— but with the precious blood of Christ. 1 Pet. 1. 14, 17, 18, 19. Why do the Presbyters throw down their Crowns at the feet of Christ, and fall down before the Lamb, but to testify their subjection, and profess how ready they are to serve and obey Jesus Christ? Rev. 4. 10, 11. Rev. 5. 8. Christ is the Author of Salvation to them that obey him, Heb. 5. 9. The life of a Christian is a living unto Christ, a life of faith, love, and obedience, Gal. 2. 20. 2 Cor. 5. 14, 15. Phil. 1. 20, 21. We are made new Creatures in Christ, that we may perform new obedience to Christ, 2 Cor. 5. 17. He who serveth Christ is acceptable to God, and approved of men. Rom. 14. 18. We are under the Law to Christ. 1. Cor. 9. 21. All manner of obedience, inward and outward is due unto the Lord Jesus Christ. Cursed is he that doth not prize and love Christ above all the Kingdoms of the World and glory of them, above all the comforts of life, and life itself, 1 Cor. 16. 22. Luk. 14. 26, 33. Mat. 13. 44, 46. Phil. 3. 7, 8, 10. Col. 3. 23, 24. Eph. 6. 6. 7. Eph. 5. 26, 27. and Tit. 2. 14. compared together.

3. God the holy Ghost is to be obeyed; We are devoted to his service in Baptism; [ III] our bodies and souls are temples consecrated to his honor and service; the Spirit doth conquer our carnal reason, mortify our corruptions, and subdue our hearts unto the obedience of himself, as well as to the obedience of the Father and the Lord Jesus.

We are debtors to the Spirit: We are his Creatures; The spirit of Elohim did form and fashion the rude Mass, out of which all things were made, Gen. 1. 2. The renovation of all things by continued propagation is ascribed to the Spirit; Thou sendest forth thy Spirit, they are created, and thou renewest the face of the earth. Psal. 104. 30. Our souls are breathed into us by this Spirit of life. Gen. 2. 7. Job 33. 4. The Spirit of God hath made me, and the breath of the Almighty hath given me life. The soul is enabled and adorned with all abilities by the Spirit, that it may be qualified for all manner of service. In respect of Counsel and Government, Numb. 11. 25. In respect of resolution and action. Judge. 14. 6. But that which is most endearing, is, that the Spirit is the Spirit of Conviction, Regeneration, Conversion, Sanctification, Edification, and Consolation. 1. Pet. 1. 2. 2 Thes. 2. 13. Gal. 5. 22. 1 Cor. 12. 8, 9. The Spirit is the God of all comfort, it is his special office to comfort mourners. The Spirit fitted the man Christ to be our Mediator; as is most evident, because

1. The Spirit formed the nature of man of the substance of the Virgin after an extraordinary manner, Luk. 1. 35. compared with Gal. 4. 4. for the service of the Lord Christ.

2. He sanctified the human Nature which Christ assumed after such a perfect manner, that it was free from all sin in the very moment of conception, Luke 1. 35.

3. He united this pure human nature with the divine in the same Person, the Person of the Son of God, Luk. 1. 35. compared with Heb. 10. 5. a body hast thou fitted unto me by the holy Ghost. Our Savior was anointed with the Spirit above measure, that he might be a fit head and Mediator for us, that we and his whole Church might receive of his fullness, graces answerable to his graces, John. 1. 16. John. 3. 34. John. 1. 14. Isa. 61. 1. Psal. 45. 7. compared together. Act. 10. 38. Luk. 2. 40, 52. Mat. 3. 16, 17. John. 7. 39.

If we consider how the Spirit hath manifested his divine power in garnishing heaven and earth, Job. 26. 13. in annointing Christ and Christians. 1 John. 2. 27. in ordering and regulating Church-affairs, and enabling Ministers for all Church-service, that the Elect might be gathered, converted, perefected, saved by the efficacy of the Spirit in all Ministerial Dispensations, we shall see reason enough to acknowledge the divine power of the Spirit, by all spiritual and heavenly obedience. 1 Cor. 12. 4, 5, 6, 8, 9, 11, 13. Isa▪ 6. 1. 9. Act, 28, 25. compared.

If we harden our hearts against the Precepts and Exhortations of the spirit speaking in the Word, if we vex, grieve, resist and quench the Spirit, we are in a ready way to that black and unpardonable sin of doing despite to the Spirit of grace; and therefore unless we mean to proceed to total and final disobedience, it highly concerns us to obey the holy Spirit, and answer the many calls and motions of the Spirit by sincere obedience, that our effectual Vocation may evidence our Election, and the Spirit may seal us up unto the day of Redemption; for the same spirit is the Spirit of Sanctification and Adoption, the spirit of Revelation, Mortification, Vivification, Consolation. The Spirit quickens, moves, enables, inclines, persuades us to believe in Christ, and to love one another, to keep all the Commandments of God; Now this spirit of faith, love, and obedience is the Spirit of Sanctification; and if you find the spirit of sanctification in you, be of good comfort; though the spirit of Adoption seem to withdraw, yet he is certainly present, nay, is not idle or silent, he speaks by his real works, and sweet fruits; for the spirit of Sanctification is the spirit of Adoption, it is one and the self-same spirit. This is his Commandment, That we should believe on the Name of his Son Jesus Christ, and love one another as he gave us Commandment. And he that keepeth his Commandments dwelleth in him, and he in him, and hereby we know that he abideth in us, by the Spirit which he hath given us, 1 John. 3. 23, 24. And hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit. 1 John. 4. 13. And therefore if there be a spirit of faith, love, and obedience in you, rejoice in it, lift up your heart to God in thankfulness for it; God be thanked that ye (who were the servants of sin) have obeyed from the heart that for me of Doctrine which was delivered unto you by the holy spirit. Rom. 6. 17. Be much in supplication and thanksgiving, and the spirit of Supplication will be a spirit of Adoption, an oil of gladness; Heb. 1. 9. The spirit will teach you to cry Abba, Father, with comfort, Gal 4. Rom 8. The spirit will fill your souls with all joy, and peace in believing, and in obeying; the joy of the spirit shall be your strength, the comforts of the Almighty, even all the comforts of the Kingdom of God (which consists in righteousness, and peace, and joy in the holy Ghost) shall be all-sufficient to revive and support your dejected spirit. All your fears and discomforts shall be dispelled, your wants supplied your wound, soars, infirmities healed, and you at last filled with all the fullness of God. Mal. 4. 2. Eph. 3. 19.

Believe in the spirit, obey the spirit, and ye shall be sealed with the spirit, Eph. 1, 13. I beseech you by the tender mercies of God, by the meekness and gentleness of Christ, by the joy, and for the love of the Spirit, that you consider what hath been said, that ye receive this wholesome Word as it is in truth the word of God, the word of the Father, Son, and holy Ghost, but testified after a more especial and immediate manner by the Holy Ghost that it may work effectually in all you who believe it, 1 Thes. 2. 13. Even unto spiritual and sincere obedience to Father, Son, and Holy Ghost; and that it may be so, we must have a care to obey after the right manner; for Amazia was too blame, though he did that which was right in itself, because he did it not with a perfect heart. 2 Chron. 25. 2. Let us imitate our Savior, who did all as he was commanded, John. 14. 31. Let us have

1. High thoughts of the Majesty and greatness of God.

2. Sweet thoughts of the rich grace and infinite goodness of God.

3. An entire and an universal respect to all the commands, and every work of God, John. 6. 28, 29. Every work which God hath given us to do, John. 17. 4. and ordained for us to walk in, Eph. 2. 10 For every command of God must have a divine authority over our consciences and hearts. Psal. 119. 6. and then Christ will account us his friends, John 15, 14.

4. A more especial respect to the weightiest and greatest duties of Religion, such as God hath more especially enjoined: for instance,

1, The duties of inward worship and obedience, Mat, 22. 37, 38. the most reserved and intimate duties of Religion.

2. Duties of judgment, mercy, and fidelity towards all men, Mat. 23. 23. Love to our enemies, Mat. 5. 44. 45.

3. Duties of our particular callings and special relations, public duties, and family duties, especially such as are most private, Mat. 6. 6. Zach, 12. 12.

4. The great work of Faith which is the sum of both Testaments, because all judicious and zealous love, all sincere and uniform obedience springs from faith, John 6. 29. This is the work of God; and unbelief is the work of the Devil; faith purifies our heart by applying the blood of Christ to our souls. Heb. 9. 14.

The weighty matters of Law and Gospel may be referred to those four Heads above mentioned; observe that excellent Scripture: God hath chosen the poor of this world [rich in faith] and heirs of that kingdom which he hath promised to them that [love him] I am. 2. 5. Faith and love will make us constant in the performance of all the other weighty matters required of us both in Law and Gospel, and we have proved at large that faith and love is due to all three Persons. We must perform all our duties

1. As to a Father, a divine Father, as hath [ I] been proved.

2. In the name of Christ. [ II]

3. In the strength of the spirit. [ III]

4. At the command, and for the glory of [ IV] all three co-essential Persons: for all things are of the Father, by the Son, and through the spirit.

5. With a willing mind, a perfect heart, [ V] a good conscience, and faith unfeigned.

6. With all self-denial, diligence, constancy. [ VI]

7. With an humble desire that we and [ VII] our obedience may be accepted in and for Christ according to the tenor of the Covenant of grace.

Let us now put all together again, and observe what a sweet harmony, exact Symmetry, and glorious uniformity there is in this whole mystery of Faith, this mystery of the Co-essential Trinunity as reduced to practice by its effectual influence into the mystery and power of godliness.

Beloved Christians, I look upon my self as the least of Saints, and greatest of Sinners, unworthy to be accounted a Member, but far more unworthy to be a Minister of Jesus Christ, because I know more evil by myself then I know by any member of Christ; but I thank God our Father, Christ Jesus our lord, and the co-essential Spirit the same God, who worketh all in all, 1 Cor. 12. 6. that I have obtained mercy, and ability of all three for to be faithful, and to be counted faithful by them all; for they have all three in some measure enabled me, for that they counted me faithful, putting me into the Ministry; for I am a Minister of that Gospel, which is revealed from heaven by Father, Son and Holy Spirit, and I am a Minister accordidg to the gift of the grace of God given unto me by the effectual working of his power; unto me I say, who am less then the least of all Saints in this grace given, that I should preach the love of the Father, the grace and unsearchable riches of Christ, the sweet Communion, peace and joy of the holy Ghost, which is unspeakable and full of glory.

Be pleased then to take a view of the whole mystery of faith and godliness, and observe how this Co-essential Trinunity of Father, Son, and holy Ghost, who are one God blessed forever, is the adequate Object, Author, End of all Religion.

1. Look upon the Grand Mystery of our Election unto Grace, Peace, and Glory, [ I] and observe what practical inferences may be drawn from thence to raise our hearts to admire, believe, love, worship, obey Father, Son, and holy Ghost. Elect according to the fore-knowledge of God the Father through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: grace unto you and peace be multiplied. Blessed be the God and Father of our Lord Jesus Christ, &c. 1 Pet. 1, 2, 3, 4. God hath from the beginning chosen you to salvation through sanctification of the spirit, and belief of the Truth, whereunto he called you by our Gospel to the obtaining of the glory of the Lord Jesus Christ—Now our Lord Jesus Christ himself and God even our Father, &c. 2 Thes. 2. 13, 14, 16 Here is the freewill of the Elect; but Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ according as he hath, chosen us in him before the foundation of the world that we should be holy and unblameable before him in love, &c. Ephes. 1. 3, 4, 5. Our thankfulness should be shown for this free Grace▪ to all three Persons in our thanksgiving, believing, obeving, as is clear from these places and so our prayers should be answerable to our faith, love, and thankfulness▪ and therefore it is observable that in the very same Chapter the Apostle makes his address after this model, That the God of our Lord Jesus Christ the Father of glory may give unto you the Spirit of Wisdom, and Revelation in the acknowledgement of Christ, Ephes. 1. 17. and so 2 Thes. 2, 16. Rev. 1. 4, 5. 2 Cor. 13. 14. many other places may be urged which contain the mystery of faith, worship, and obedience, and if Christ and his Spirit be not always named in them, yet the benefits of Christ, the gifts, graces, fruits, comforts of the spirit (which are named) do direct us to both. Moreover, when the name of God is used indefinitely, all three Persons must be understood to be comprehended in that essential Title, because they are one and the same God. Finally one Person doth subsist in another, and the same honor is due to all three, because all three have the same divine Nature, which is single because infinite, and therefore there is enough discovered to prevent all scruples in the upright-hearted, and Cavils in the contrary-minded. Read the third and fourth Chapters of the Epistle to the Colossians, and there you will see a very pregnant proof of this point. Put on therefore as the Elect of God holy and beloved bowels of mercies, kindness, humbleness of mind— above all these things put on charity; let the peace of God rule in your hearts—do all in the name of the Lord Jesus, giving thanks to God and the Father by him; What ever you do, do it heartily as to the Lord. And then the sum of all their requests is, That they may stand perfect and complete in all the will of God. This takes in the full scope of Law and Gospel; whatever belongs to faith, worship, or obedience; whatever is just, and equal, or well-pleasing unto God. Col. 3. 20. Col. 4. 1. And the Epistle to the Ephesians runs parallel with this to the Colossians. Ye are elected and therefore ye must be holy before all three Coessentiall Persons by whom ye were elected; ye must believe the Word of truth as the truth is in Jesus, that ye may be sealed with the Spirit, and filled with all the fullness of God; ye must bow your knees to the Father of our Lord Jesus Christ; you must study the unity of Faith, and of the knowledge of the Son of God; ye must keep the unity of the Spirit, ye must grow up into Christ in all things, ye must not grieve the holy Spirit whereby ye are sealed unto the day of Redemption, but maintain a fruitful fellowship with God in Christ by the communion of the holy Ghost; for the fruit of the Spirit is in all goodness and righteousness and truth; ye must be filled with the Spirit, giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ; ye must do whatsoever is right or equal, Ephes. 6. 1. 〈 in non-Latin alphabet 〉 this is right, just, and equal. Put on the whole armor of God, take the sword of the Spirit, the shield of Faith, pray always with all prayer and supplication in the Spirit. Peace be to the Brethren, and love with faith from God the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in sincerity. I need make no inferences, the words are so plain, that they prove the point in terminis terminantibus, as we use to say.

Consider the discourse of the Apostle in the Epistle to the Romans, where the Apostle hath even lost his reader in the depth of this Mystery of the eternal counsel of Father Son and holy spirit; he puts this question to all the busy disputants, who hath known the mind of the Lord, or who hath been his Counselor? and concludes that of him, and through him, and to him are all things, to whom be glory forever. Amen. We have mercy from him, faith and repentance from him by an effectual vocation according to his purpose of election. Rom. 8, 28: 29. Rom. 9. 11. 15. 16. 18, 23, 24, 29, 30. Rom. 10. 20. Rom. 11. 2, 5, 6, 7, 29, 30, 32. 36. We have mercy, grace and glory from all three, and therefore all honor and glory be to all three forever Amen. And the Apostle doth beseech the God of patience, and consolation, the God of hope, and the God of peace, to fill them with all joy and peace in believing that they may abound in hope through the power of the Holy Ghost, who is the God of hope, comfort and peace; for the Kingdom of God doth consist in righteousness and peace, and joy in the Holy Ghost. Rom. 14. 17. and if we serve Christ (who is God blessed forever. Rom. 9. 5. in these things, we shall be acceptable to God, and approved of men. Rom. 14. 18.

The fruits of the spirit in us are marks, because fruits of our election by God. The Apostle writing to the Church of the Thessalonians, which is in God the Father, and in the Lord Jesus Christ, begs grace and peace for them from God our Father, and the Lord Jesus Christ; remembers their work of faith, labor of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father, and then concludes their election of God because the Gospel came to them in power, and in the Holy Ghost; for they received the Word in much affliction, with joy of the Holy Ghost. The Apostle exhorts them in everything to give thanks, because it is the will of God in Christ Jesus, and bids them beware of quenching the Spirit; and beseeches the Spirit, who is, undeniably, the God of Peace, and by special office our Sanctifier and Comfor • er, to sanctfy us wholly. The very God of peace sanctify you wholly, &c.

And the Apostle discourses in like manner in the second Epistle to Timothy; God saith he, hath given us the spirit of power, of love, and of a sound mind, saved us and called us with an holy calling, according to his own purpose and grace, which was given us in Christ Jesus before the world began And tells us that everyone who doth pretend to be elected, or presumes to call upon Christ and claim an interest in him, must depart from iniquity, be sanctified that he may be meet for the masters use, and prepared unto every good work.

I instance in some dark expressions, on purpose to show that even in them there is by interpretation an acknowledgment, That we are elected by Father, Son and Holy Ghost to Grace, Peace and Glory, and therefore ought to admire, believe, worship, love, obey all three Persons as one, and the same God, blessed forever; we must be holy before them in faith and love.

2. If we consider our Creation, we are created by Father, Son and Holy Ghost, as hath been proved; and therefore we were created for the worship and service of all three. The spirit of Elohim sat upon the waters, hatched the world and all the beauty and glory of it.

3. If we consider the vigorous providence of God, all things are preserved, upheld, maintained, ordered, governed, by Father Son and Holy Ghost, the Holy-Ghost governs the Church, and over-rules the world also.

4. If we consider our fall, and therein our abominable sin, and the intolerable curse due unto it.

1. Our sin which we committed in Adam the first sin, it was a sin of cursed atheism, devilish pride, unbelief, rebellion, apostasy, a sinning sin, because it did disable, pollute, infect, poison both our souls and bodies with original and damnable corruption; all sins against Father, Son and Holy-Ghost proceed from this root of bitterness.

2. The curse due to this sin is intolerable, unavoidable, it is the curse of an Omniscient and Omnipotent God; a temporal, spiritual, eternal Curse, the Curse of the Father, Son and Holy Ghost. Men and Angels cannot help us, we cannot be pardoned, Redeemed, Sanctified, Adopted, Comforted, Saved, but by the Father, Son and Holy Ghost; still this doctrine of the Coessentiall Trinunity, must be preached and applied for our spiritual and eternal good, as will appear by our following discourse.

[ V] 5. If we consider our effectual vocation. The father calls us in Christ, by his Spirit speaking in Law and Gospel, and working powerfully upon our consciences and hearts: all three Persons do jointly perform this saving work; Shew which Person can be spared.

[ VI] 6. Our Justification is by the free grace of the Father manifested in the Covenant of grace, by the righteousness of Christ imputed by the Father, and applied by the Spirit, our faith is grounded on the Testimony of the Spirit, and wrought by the efficacy of the Spirit.

7. Our Redemption is by the Father [ VII] who gave us his Son: by Christ, who gave us himself; by the Spirit, who doth draw us unto Christ, and puts us into the arms and bosom of our Redeemer. We are redeemed from the guilt and punishment of sin more eminently by Christ, but we are redeemed from the power and dominion of sin, from our vain conversation, from this present evil world, and tyranny of Satan, not only by the death, resurrection and intercession of Christ, but by the efficacy and power of the holy Ghost; And it is to be observed that though Christ makes the Purchase, yet the Spirit makes and gives the Assurance.

8. Our Adoption is by all three. The Father [ VIII] doth adopt us in Christ by the Spirit of Adoption.

9. The Covenant of Grace is made and [ IX] confirmed by all three.

10. The Church is gathered, instructed, [ X] preserved, saved by all three; the Church enjoys and maintains spiritual and heavenly communion with all three in all Ordinances and duties, 3 Cor. 13. 4,

1. In hearing the word, Father, Son and holy Spirit, do all teach us as hath been proved at large, John 6. 45. 1 Cor. 2. 13. Heb. 1. 1, 2. Heb. 3. 7.

[ II] 2. We are baptized in the name of all three, devoted, dedicated, consecrated to the service of all three, 1 Cor. 12. 12, 13. Mat. 28. Tit. 3. 5, 6. 1 Pet. 3. 21. Matth. 3. 11. John 3. 5. Rom. 6. 3, 4, 5, 6. we are adopted into the family of God, that we may be married to the Son of God, and made co • heirs with Christ in glory.

[ III] 3. In the Lord's Supper the Father invites, and entertains us, gives us his Son for our Head, Husband, Savior, Feast and all; Christ gives us his Body and Blood to nourish us, and the Spirit enables us to receive this spiritual nourishment after a spiritual manner, that we may thrive and grow thereby; the Spirit mortifies our lusts, strengthens our faith, renews our repentance, inflames our zeal, pacifies our conscience, purifies our heart, assures us of the favor and love of God, seals our pardon to us, and seals us up to the day of redemption. The love of the Father, The Grace of the Son, The Communion and Peace of the Spirit, is so plentifully vouchsafed to experimental Christians in this Sacrament, that I may well subscribe Probatum est.

[ IV] 4. In Prayer and thanksgiving we do manifestly hold Communion with all three.

First, We pray to the Father in the name of Christ by the power of the spirit of supplication. Ephes. 2. 18. 1 Cor. 1. 2. 1 Thes. 3. 11. Rom. 8. Gal. 4. 2 Thes. 2. 16. Rev. 1. 4.

Secondly, Our thankful praises. Eph. 3. 21. Ephes. 5. 18, 19, 20. are presented to all three.

[ V] 5. We keep a Sabbath to Father, Son, and holy Spirit; all our Fiduciall breathings after God, all our Penitentiall meltings before God, our Obedientiall closing with God, our pangs of love, raptures of zeal, ecstasies of joy, do arise and spring from the belief and consideration of the rich grace, tender mercies, and sweetest love of our dear Father, our beloved Savior, and our sanctifying Comforter. Gal. 2. 20. Col. 1. 12. Ephes. 1. 3, 5, 6, 11, 13, 17. Eph. 2. 4, 5, 6, 8. 1 Pet. 1. 8.

Every Lord's day, much more every Sacrament-day should be a sealing day, a sanctifying day, an edifying, saving Sabbath. God doth upon such days take as wholly off from our own business, that we might make it our only business to serve and enjoy God by maintaining an holy Communion with God in Christ by the effectual working of the holy Ghost for a whole day together, that we may in the close of the day attain the end of our Sabbath-service which is a rest of complacency, sweet content, and full satisfaction in the arms and bosom of a Father, a Savior, and a Comforter; this, this is to enjoy a Christian Sabbath.

The heathens knew something of a Sabbath.

The Jewish Holy days were Appendices to the fourth Commandment, and therefore might be well taken off again, the moral Commandment remaining entire. For it is granted, that they are taken off from the second Commandment, and yet that remains entirely moral; and I believe it will be clear to any man that studies the point that the Jewish holy days did belong most properly, and directly to the second Commandment; Indirectly and but Reductively to the fourth, because they were at most but Appendices to the fourth Commandment: But even Jewish Holy days, and the most solemn services upon them did in their Primary and Principal Institution, as Walaeus himself doth acknowledge; point at Christ and his benefits; and the point is clear by the Epistle to the Hebrews, and more especially by the ninth and tenth Chapters of that Epistle, Heb. 9. 10, 11, 14. Heb. 10. 1, 4, 9, 10. Luk. 4. 18, 19. 1 Cor. 5. 7. The Sabbath was instituted before the Law was given on Mount Sinai, but the fall of man defaced the whole work of the first Creation, and therefore it is no wonder if Christ the Lord of the Sabbath require us to keep a Sabbath in remembrance of the new Creation by the work of Redemption, which was actually finished by the Resurrection of our blessed Lord upon the first day of the week. For Christ entered into his Estate of Rest in the day of his Resurrection, though he did not enter into his place of rest in the third Heavens till the day of his Ascension, and the place is but accidental in respect of the State of rest, and rest itself. The Will of our Lord was the instituting cause, the Rest of our Lord the moving cause. When God rested from the work of Creation he was refreshed, Exod. 31. 17. and when Christ rested from the work of Redemption he was refreshed, and his Father took delight in the work of the new Creation, which he could not take in the old Creation, which was so defaced, that he did repent of it, Gen. 6. but God will never repent that he sent his Son to redeem, or his Spirit to sanctify his Elect, but Father, Son, and Spirit will be refreshed and satisfied with all the sweet fruits of this new Creation and Renovation by the death, resurrection, and Spirit of the Lord Jesus. Mat. 17. 5. John. 19. 30, Isa, 53, 10, 11. Rom. 4. 25. Rom. 8. 33, 34. Rom. 11. 29. Heb, 7. 21, 22.

The approved practice of the Primitive Christians declares the Doctrine of the Apostles, and the Doctrine of the Apostles shows what was the Command of Christ the Lord of the Sabbath concerning the sanctification of the first day of the week, which is therefore called the Lord's day, and the Christian Sabbath.

The Jewish Sabbath was the Holy day or Sabbath of Jehovah as Creator, and all three Co-essential persons did create us. The Christian Sabbath is called the Lord's-day, since the Lord Christ hath been declared to be the Son of God by his resurrection, Rom. 1. 4. and the Lord of all, Rom. 14. 9. Mat. 28. 17, 18.

The Ministry and Sacraments under the New Testament are appointed by Christ, and therefore used by virtue of the second Commandment though the outward worship be changed, & in like manner the Sabbath appointed by Christ must be observed by virtue of the fourth Commandment though the day be changed, because this is the general scope both of the second and fourth Commandments that we ought to observe all the Institutions of God from time to time. We are then obliged both by Law & Gospel to observe the Lord's day, & we may with confidence expect a blessing upon our observation of it; for he who sanctified the day did bless it also, that is, annex a blessing to the sanctification of it; Read Peter Martyr upon the second of Genesis, and the fourth Commandment, when God rested from the works of Creation he appointed a Sabbath, although he did not rest from works of Providence; and in like manner Christ hath appointed a Sabbath upon his resting from the work of Redemption by price, although he doth not rest from the work of Redemption by Power till all his Enemies be vanquished and his Elect saved.

These grounds being laid it is most evident, that we are to keep a spiritual rest to Father, Son, and holy Ghost upon the Lord's day. We are not only to draw near to the Ordinances, but to God, and Christ in them by the power of the holy Spirit, because all spiritual Communion with God in Christ is maintained by the power of holy Ghost. 2 Cor. 13, 14. And our Communion with God upon the Lord's day ought to be more immediate and eminent, more spiritual and heavenly than at other times. Christians do enjoy God, not only in his Creatures providences and works of their callings according to the variety of their occasions, but also in acts of Immediate worship and service even upon the week days; but we are to do God some more eminent service on the Lord's day, we should not content ourselves with week-days-prayers, and praises, our holiness and communion should be extraordinary upon this solemn day, [ I] and therefore

1. Eminent for the degree of it; there should be a Sequestration of our minds and hearts from the world, and a consecration of them to the blessed Trinity in the highest degree, and after the most immediate manner in all exercises of Religion with admiration, confidence, love, reverence, delight, and thankfulness, that we may come as near to God (who comes down on purpose to meet us in his Ordinances with a full blessing) as it is possible for Creatures that are clothed with flesh. We must abstain not only from servile works, but servile thoughts, cares, affections; The Sacrifice was doubled on the Sabbath to show that our holiness should be redoubled on that day, Num. 28. 9. The Sabbath was called holiness, Exod. 31. 15. and the Holy of Jehovah, Isa. 58. 13. to show that we should be exceeding Holy upon this Holy day. We should be transported beyond flesh and the world, and have our conversation in heaven that day; for the day requires some transcendent holiness.

[ II] 2. Our Holiness and Communion should be Restorative; for we contract much soil, abate the vigor of our graces by converse with the world upon the week days, and now there should be Restauratio deperditi: We should sadly review our experiences, and failings all the week, and make up all our defects upon this acceptable day, this season of Grace, when God sits in state, and scatters treasures of grace amongst hungry, and thirsty Saints that are poor in Spirit, and wait for spiritual Alms at a Throne of Grace.

3. Constant Communion; we should [ III] maintain a continued and un-interrupted Communion with God in private, as well as public all the whole day together; It is lawful for us on the week days to go about our worldly occasions after we have been at prayer, but we find that when we have been well warmed by Family duties, we are apt to catch cold again presently, when Company or worldly businesses break in upon us, but we must keep our hearts in a Sabbaths days frame all the Lord's day, yea, and at night also; when our bodies are wearied in service, we must not be weary of Service, but our hearts must be panting and working after more of God, and Christ, and the holy Spirit.

4. Soul-satiating Communion, we must [ IV] take delight in our converse with God, enjoyment of Christ, and walking in the Spirit all the day. We must enter into the rest of our beloved, and take a sweet complacency in the fruition of God, in the glimpse of his glory, in the taste of his love, in the kisses of his mouth, in all the testimonies of his favor, in all the love-tokens sent us from heaven. The joy of the Lord must be our strength, and in this strength we must go forth and mortify our corruptious, resist temptations, and go about our worldly business all the next week with heavenly minds.

I cannot stand to speak directly and fully to the particular duties of the Sabbath; or extraordinary duties of Evangelical fasting, and Christian Feasting, for all which there should be a serious preparation, in all which there must be a prudent sequestration of our minds and hearts from the world, that theremay be an entire consecration of them unto God, and a sincere sanctification of all these times to Father, Son, and holy Ghost, as it becomes the Sons of God, the Members of Christ, and Temples of the holy Ghost. We should get oil into our vessels, dress and trim our Lamps, that we may meet the Bridegroom of our souls in his appointed walks, in his own Ordinances and exercises. I should say something likewise of our Penitentiall meltings before God; Thus in brief then, when our conscience hath been wounded by the Spirit of bondage, and is renewed by the Spirit of Regeneration, it will in due time be pacified by the spirit of Adoption, but even then the soul will melt into tears, nay, then it melts most kindly, and laments most affectionately; O I have sinned against the tender mercies of the bowels of God; I have kicked my Father upon the Bowels; I have made a sport and pastime of those sins, which let out the heart blood of my dear Savior; I have grieved, vexed, and even quenched the holy Spirit my sweetest Comforter; I have sinned against all three, and so trebled all my sins; I fear I have (saith the Soul in its agony) even done despite to the Spirit of grace, and trampled on the blood of the Son of God; but I have learnt to submit, and believe, to rejoice, and tremble, to weep, and wait; for I wait upon a Father, upon him whom my soul loves; the spirit of faith and love hath taught me to come with a broken heart, and a bleeding conscience to a Father, to a Savior, to a Comforter; I desire to keep the wound open by renewed Confessions, and sprinkle the cleansing blood of Christ upon it by a lively faith. Oh it is sovereign blood, and must be fiducially sprinkled by a special application; and it is the spirit which makes this special application, and administers reviving Cordials to broken hearts, and fainting souls in their swowning fits.

When the most Ingenuous and refined sort of unregenerate men come to see, that notwithstanding all their Civility and Formality they are in the gall of bitterness by reason of their impenitence and unbelief, their opposition to the power of godliness, their undervaluing of the mercies of God, the love of Christ, graces and comforts of the holy Spirit, and feel these sins set home upon their hearts and consciences with stinging aggravations, they are even fired out of their natural estate, and by the preventing grace of the Spirit made sensible of sin, and hungry after grace and mercy. The dreadful impressions of God's infinite Majesty, and damning wrath make all the sensual impressions of sin to be remembered with proportionable and self-condemning horror. But when the most glorious treasures of God's sweetest mercies, and richest grace, folded up in his fatherly bowels, are opened to these ingenuous men, and the Spirit hath touched their hearts to lament after Christ; then this ingenuous soul will cry out, Oh what restless agonies, what stinging worms, what unquenchable floods of flaming brimstone, how many Hells are there treasured up in one Hell for such a wretch as I am, who have undervalued the riches of God's mercy, the love and merits of Christ, the graces and comforts of the Spirit; heaven and earth may be astonished, men and Angels amazed at my prodigious madness in undervaluing Christ and Heaven: In the midst of this agony and conflict, prudent astonishment, and spiritual horror, the holy Spirit urges invincible Arguments which are sweetly compulsive to persuade and contstrain the soul to long for Christ. For when the Spirit hath made the threats both of Law and Gospel effectual to humble us, he fills the soul with despair of mercy if it continue in its former estate, in the gall of impenitence, and bond of unbelief, but withal it doth assure the soul that there is plenteous redemption, and eternal salvation treasured up in Christ for penitent believers. Then the spirit opens the mystery of free Grace contained in a Covenant sealed with the Oath of God, and blood of Christ; he reveals the eternity, excellency, sweetness, freeness, fullness, infiniteness of God's mercy and grace, Christ's love and merits as so many motives and encouragemets unto faith and repentance. The Spirit sets a Pardon and a Crown before us, acquaints us with the all-sufficient righteousness and unsearchable riches of Christ, and his own free and effectual grace, unspeakable comforts, and glorious joys, and then convinces us that we want this grace to sanctify us, this Pardon and righteousness to justify us, this Crown, and these joys to enrich and satisfy us. And upon this discovery the soul is encouraged to give credit to the holy Ghost to believe the love of the Father to depend upon Christ's satisfaction, and apply his righteousness, to prize the love of the Father, the merit of Christ, the grace and comforts of the Spirit above a World; in a word, to sell all for Christ, and give up all to Christ, resolving to be ruled by himself and his spirit for evermore. Now the soul hath a new life put into it, it hungers and thirsts for a more intimate Communion with Father, Son, and holy Ghost, and this hungry soul sucks whilst the breast is open till it hath filled itself with substantial nourishment & reviving Cordials. This devout soul becomes (as Chrysostom styled Saint Paul) an insatiable worshipper of Father, Son, and holy Ghost, it desires to grow in grace, to press on towards perfection, to have Father, Son, and holy Ghost to come sup with it, dwell in it, rule in it, that it may be enriched with the unsearchable riches of Christ, and filled with all the fullness of God.

This converted soul doth after these Penitentiall meltings, Fiduciall breathings after Christ, and obedientall closing with Father, Son, and holy Ghost, differ as much from itself (when it was most ingenuous before its conversion) as an Angel doth from a Devil. For the most ingenuous and refined sort of unregenerate men have nothing in them, which is more excellent then common grace, and common grace leaves them in the state of Nature under the power of sin, and in the very suburbs of Hell wholly at the command of Satan; and if any man think otherwise, let him take heed that very thought doth not nail him fast to that unregenerate and cursed estate for evermore.

Believe it Brethren, that Historical faith, and Natural wisdom do but excite some pang of self-love, which makes us very solicitous how we may stop the mouth of our convinced conscience with some kind of ingenuous Civilities, and outward formalities without any penitent acknowledgment of our sinful and cursed estate, any prudent esteem of Christ, whose blood, merit, righteousness, and grace ought to be prized above a world. We never seek Christ in earnest till he hath first sought us, found us out, and brought us home by his preventing, quickening, saving grace. And when Christ dwells conquering and reigning in the soul, the soul is not content with civilities and formalities with common grace, or some low degree of special grace, but it aims at grace in perfection; the heart is kindly broken by Faith and Love, the soul is humble, thankful, zealous, merciful, diligent, constant in serving Christ, and Christians upon all occasions. Civil and Formal men may by legal terrors be brought to some kind of Devotion, they may by an Historical saith be brought to some kind of admiration of the Gospel, to many good wishes and velleities, nay, to a Reformation in many particulars, but because they undervalue the love of the Father, the grace of Christ, the Communion of the Holy Ghost, and consequently the power of godliness, notwithstanding all their terrors, wishes, admiration, reformation, and hankerings after Christ and Heaven, they perish in their unbelief, because they never had any hungry and thirsty desires, restless desires after Christ, (such as would not be satisfied without him,) wrought in their souls by the light of the Gospel, power of the Spirit, serious and seasonable offers of Christ. They never come to a deliberate choice and thankful acceptance of Christ to be their Savior, Husband, Priest, Prophet and King; but did indeed choose rather to be Satan's bondslaves, then Christ's spouse, they would not make a prudent exchange of Satan's fetters for Christ's yoke, and therefore are but dancing to hell with their fetters, in the fairest path that they can possibly find to the chambers of death; they could never be persuaded to be content with Christ alone as their all-sufficient portion, and therefore refused to sell all for him, and give up all to him, but did upon mature deliberation, and in cool blood reject Christ, resist his Spirit, refuse a pardon of sin, and Deed of Heaven, purchased and sealed with the Heart-blood of God; and this very consideration will sting the conscience and torment the soul of these everlasting Bedlams, when they lie in chains of darkness, cursing themselves to all eternity, and blaspheming God for torturing of them in the angry flames of hellish brimstone.

But that this mystery may be yet more freely discovered; take any man that is not guilty of the black and unpardonable sin of trampling on the blood of Christ, and doing despite to the Spirit of grace, and let him be one of the most desperate villains that ever served the devil, and I dare encourage this wretch, whom hell and Satan do even gape and groan for, to go to Christ for preventing grace, that the Holy Spirit may set home the curses of the Law, and the more severe threatenings of the Gospel, upon his obdurate heart in a saving way, and beseech him to knock early at Heaven-gate, the sooner the better, because God gives Christ and his Spirit, a Pardon and a Crown, as Fathers give lands to their children, only because they will give them, he gives all Freely and Royally. Christ hath gifts for the rebellious also, God shows mercy and gives grace to them that do deserve neither grace nor mercy. And if the spirit do open the eyes and heart of this man, that the sense of his own devilish brutishness may move him to inquire after God and Christ, Prov. 30. 1, 2, 3. and gives him present support from falling under the weight of his own sin, and God's curse into despair, after illumination, conviction, terrors, before he come to hunger after Christ, submit to him, and close with him, as an all-sufficient Savior, and an only Savior; This trembling soul may in the midst of cares, and hopes, and terrors, be encouraged and enabled by a Spirit of Regeneration, with all humility, joy and thankfulness to accept of Christ, and rest upon him for righteousness and life, by a faith of Dependance, Adherence, Recumbence, and to submit and melt with Evangelical repentance at a Throne of grace; and when his heart is thus broken by faith and love, which do cast out unbelief, self-love and slavish fear which tends to despair; this even now very black soul, but now purified by the Spirit of Regeneration, and revived by the Spirit of Adoption, sprinkling the blood of Christ upon his conscience, and shedding the love of God abroad in his heart, will be encouraged to call God Father, and Christ Savior; the Father will meet, embrace, adorn him, wipe off his tears and filth, and kiss that prodigal mouth, which came from feeding with swine and kissing of harlots; Christ will bid this soul welcome, it shall be thrice welcome to this Co-essential Trinunity. For God who brought his pardoning mercy, preventing and effectual grace to us when we looked not after him, will surely bid us welcome when we come unto him with a prudent care, a lively faith, a Son-like reverence, a penitent indignation against our sin and lusts, melting affections, and yearning bowels towards him, and flaming zeal in his service, and for his cause. He who ran and called after us when we looked not after him will not reject us when we come unto him out of tender respect, and hearty love to him and his service; He that hath the Spirit, shall have Son, and Father also.

Let all churlish Nabal's, proud Pharisees, politick Gallios, scoffing Ishmael's, impenitent Formalists, and unbelieving Atheists consider what hath been said, and look upon themselves as guilty of eternal death, let them hear with wonder and amazement, let them believe and tremble, and let all the enemies of the grace of God, Pelagians, Papists, &c. know that all preparatives are wrought by the Word & Spirit, and that it is one great preparative to abhor the thought of all meritoriousness in all or any of those preparatives which make way for the infusion of faith; for faith is the free gift of God, and though there be many necessary preparatives to drive us to Christ, yet there are no meritorious Qualifications in us to bribe God, allure Christ, or deserve grace. The Spirit works when, where, and as he pleases, and he who doth not prize the love of the Father, the grace of Christ, and Communion of the Holy Ghost above a world is not as yet acquainted with the mystery of Faith, or the Power of Godliness, he hath neither Father, Son, nor Spirit in him.

CHAP. X.

Christians who have a lively sense and sweet experience of this grand mystery of Faith, and practical mystery of Godliness, are afraid to hold Communion with such as pretend to be Spiritual Christians, and yet deny the divine Nature and distinct subsistences of Christ and his holy Spirit.

IT is observed by a great States man, That he who follows Truth too near at heels, may have his Teeth heat out; but I had rather lose my teeth than not teach, and profess the truth. He who presses this point in this Licentious Age, wherein Skeptics in the highest points are called Seekers, and Heretics good Christians, had need beg the promise of the Father, that he may be endued with virtue from on high, that is, a magnanimous and more then an Heroicall spirit to preach the truth. We must not fear the face of man in the cause of God; if the Devil might set up his Church in England, wherein Heresy is instead of a Preacher, profaneness and ungodliness instead of Ruling Elders, yet I must be bold to say, that these Seekers whom the Reformers called Libertines, are as the Fathers called them, but Nullifidians, and Atheists, professed Atheists; for They are Atheists, who will not believe and adore the only true God, Father, Son, and holy Ghost; and such are the Seekers whom I am to deal with; who deny the Lord Christ to be God; and I shall easily discover that this is Atheism; whether reigning Atheism or no, let the Socinian Seekers and Deifyed Atheists judge. Whosoever transgresseth and abideth not in the Doctrine of Christ [hath not God;] he who abideth in the Doctrine of Christ, he hath both the Father and the Son. The second Epistle of John the ninth verse, Who is a liar but he that denieth that Jesus is the Christ? He is Antichrist that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father, 1 John. 2. 22, 23, 24. He who hath not the true God, Father, Son, and holy Ghost for his God, is an Atheist; for if he do acknowledge a false God, a false God being no God, it must still be granted that no man can be excused from Atheism by his acknowledgment or worship of anything that is not God; I speak of such speculative Atheism as doth commonly run into practical Atheism, and may consequently end in direct and down-right Atheism, or at least such affected Atheism, as will permit that Radicall and Seminall Atheism which was borne with them to sit quietly in their hearts as on a Throne, so that they have no actual belief of the true God which doth amount to an historical belief; much less any that can effectually over-power or dethrone their natural Atheism. And yet I believe these Atheistical Libertines can never fully blot out all the natural notions of a Godhead written in their hearts by the finger of God, though many of them have made a very unhappy progress in this devilish study; for the devils themselves have not attained to any Atheistical 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 ; the Devils believe and tremble; but enough of that; the Socinians are Atheists Interpretative at the least.

It is not enough for Christian Communicants to attain to the first principle of natural Theology, and confess that there is a God, but they must acknowledge the first principle of Christianity, which is indeed Supernatural Divinity, and acknowledge, that Father, Son, and holy Ghost are the only true God; for else we go no farther then Pharaoh that grand Seeker did, when he asked, who is Jehovah that I should obey his voice? Exo. 5. 2. or then the Samaritans and Athenians did, who worshipped they knew not what. John. 4. 22. Act. 17. 23. The Turks, the Pagans, the Jews do acknowledge that there is a God; unless then we do intend to hold Church-Communion with Pagans, Jews, Mohammedans, we must require somewhat more of those, whom we admit unto Christian Communion than a bare acknowledgment that there is a God, or that the Father is God. For he who doth deny the Godhead of the Son, doth deny the Father also, and consequently hath no God at all for his God, as hath been proved already from the ninth verse of the second Epistle of John, and 1 John 2. 22, 23, 24. He that honoreth not the Son as highly as he honoreth the Father, he doth not honor the Father, who sent his co-equal Son to give us life. John. 5. 21, 23. We must acknowledge the Son to be equal to the Father, for this redounds to the glory of God the Father. Phi. 2. 6. 11. We can have no Christian and spiritual Communion with God the Father but in his natural Son, and by their Coessential Spirit, as is manifest by comparing these Texts together, 1 John. 1. 3. 1 Cor. 1. 9. 2 Cor. 13. 14. Rev. 1. 4, 5. Mat. 28. 19, 20. Ephes. 2. 18, 22. 1 Cor. 12. 3, 6, 8, 11, 13. and by the full scope of all my practical Discourse in the ninth Chapter of this Treatise. This is life eternal, &c. John 1 7 3. 1 John 5. 6, 7, 11, 12, 13, 20. When Saint Paul doth enlarge the bounds of Christian Communion as far as he can, he writes thus; Unto the Church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be Saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours. 1 Cor. 1. 2. We cannot maintain any Christian Communion with such as deny the Godhead of Christ; for they must (as Francis David, and David George, &c. did) deny that Christ is to be worshipped with divine faith and love, because (as they blaspemously said) he hath not the same divine nature with God the Father; or else they must say as Socinus, who wrote against Francis David, said, that Christ is to be worshipped with divine worship; and then they will if you put their principles together (as you may see them together in that Racovian Alcoran the Racovian Catechism) be found to be even the very best o • them, but a pack of Blasphemous Idolaters, With whom We ought not to hold Communion. For whilst they do blasphemously affirm, that Christ is a mere man in glory, and the Son of God only in a metaphorical, not any proper sense, We must draw these conclusions, The best of the Socinians maintain,

[ I] 1. That Jesus Christ our Lord is but a mere man in glory, a very Creature and no more: and therefore they are blasphemers; and so are all they who say, that they are as much God as Jesus Christ; for these are high swelling blasphemies, such as the Deified Atheists of the Family of love (with whom I fear Mr. Fry hath had too much acquaintance) do usually vent to the great dishonor of Christ and Christianity.

2. That a mere man, a very Creature [ II] is to be worshipped with divine Honor; and therefore they are Idolaters. Master Fry must prove, that he himself is to be worshipped with divine Honor also, or else he cannot make good his proud assertions in his blasphemous Pamphlet; or else he must say as David George did, that Christ is not to be worshipped with divine Honor.

Now then the question is, What respect is to be shewn, or Communion ought to be held with blasphemous and Idolatrous Heretics, who are Seducers also, and do zealously endeavor to poison souls, as it doth well become Apostatizing Renegadoes?

They who are acquainted with Ecclesiastical Writers, know what respect was shown, or Communion held with Arians and others, who did deny the God-head of Christ, though they did maintain that Christ was to be worshipped with divine Honor; I shall not tell long stories of Cerinthus, Ebion, Photinus, Arius, and their adherents; but it is clear and evident that the Arians were condemned because they were a pack of blasphemous and Idolatrous Heretics, Seducers, Apostates, upon the grounds which I shall presently relate and such as are above mentioned; They did deny the divine nature of Christ, and yet acknowledged that Divine worship was due unto him. But I had rather produce proofs then tell-stories, and therefore I shall give you the true grounds and reasons why they are rejected from Christian Communion, and why even civil respect is denied to such, who upon mature deliberation, after more admotions then one, deny the Godhead of Christ, and the holy Ghost.

I shall begin with Christian Communion, because that makes most for my purpose.

1. These vain men are rejected from Christian Communion for these reasons.

1. Because they do not agree with Christians in the common unity of the [ I] Christian Faith; for all who are come into the unity of the Faith, are come into the knowledge of the Son of God. Ephes. 4 13. And into the knowledge of the holy Ghost, because these are the Baptismal Principles of the Doctrine of Christ. Acts 19. 2, 3. Heb. 6. 1, 2, 4. Mat. 28. 19. John. 14. 17. 1 Cor. 2. 1, 4, 12, 13. 1 Cor. 12. 13. Eph. 4. 4, 5, 6.

2. They do not agree with Christians [ II] concerning the Adequate Object of Divine and Evangelical Worship. The Father, Son, and holy Ghost are the Adequate object of Divine and Evangelical worship, of Divine Faith, Hope, & Love 1. John 5. 6, 7. 2 Cor. 13. 14. Rev. 1. 4. 5. Mat. 28. 19. John. 14, 1, John. 5. 23. Rom. 15. 30. 1 Cor. 3. 16, 17. 1 Cor. 6. 19, 20. 1 Cor. 12. 6, 8, 11. They may well go join with Pagans, Jews, Mohammedans in worship, who say that Christ is a mere man. Mahomet did collect his Alcoran with great dexterity out of such common Principles as that he might take in Jews and Christians. And Socinus he followed Muhammad's inctructions; he saith, Arians and Calvinists may be both saved, so they do but live morally. Barlaeus saith, that Jews may be very pious towards God in their Religion, though they do deny and reject Jesus Christ; as Videlius shows in his Book de Deo Synagogae. And this, as Barlaeus is pleased to call it, is accounted the most accurate Divinity of the high flying Mercuries: Beza in his Epistle to Petrus Statorius hath given our great wits a fair warning. I have read of one Nuserus a Minister 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 in the Palatinate, who did first fall away to the Socinians, and deny the Trinity, and afterwards turned to the Turks, and did solemnly profess himself to be a Mohammedan at Constantinople. And the like is written by Authors of good credit, concerning that Schole master, who fell away to Judaism, and wrote Letters from Thessalonica, that the reason why he went off from the Christian profession was because he could not digest the mystery of the Trinity. We that are Christians, worship the only true God, Father, Son, and holy Ghost; and therefore we must be true to our Religion, and beware of such impostors, who would seduce us to worship a mere man instead of the great God, and our Savior Jesus Christ.

My heart rises with just indignation against Mr Fryes blasphemous Pamphlet, when I read there, That according to his understanding of the word subsistence he may be said to be God too, as well as Jesus Christ, pag. 16. I know he will wrangle about the word subsistence; but that word is found in Scripture, and applied unto the Father, Heb. 1, 3. and we read of the being, or subsisting of the Son in the (Form, that is, the) Nature of God; he thought it not robbery to be equal with God. Sure Master Fry ought to think it robbery to make himself equal with Christ in subsistence, when Christ is equal to his Father, and hath no human, but a divine subsistence only, which doth uphold the human nature which Christ hath assumed; and all Christianity is built upon the divine subsistence of Christ God-man as hath been shewn, and shall be yet more clearly manifested.

In like manner, they that receive not the holy Ghost, cannot be received by us whose happiness it is to believe, adore, obey the spirit, as hath been shewn at large.

3. They do not agree with Christians [ III] concerning the substance of the Gospel, and Covenant of Grace. Whatsoever we receive in point of Religion ought to be received upon the credit of all three Persons, but more especially upon the Divine Testimony of the Spirit of Christ, the holy and eternal Spirit sent down from heaven. 1 Pet. 1. 11, 12. 1 Corinth. 2. 1, 4, 5, 12. 13. They then who do reject the Spirit, and deny his testimony to be divine, because his nature (as they blasphemously maintain) is not divine, do indeed reject both Testaments, and therefore reject the whole Gospel and Covenant of Grace. Moreover this Covenant is made by all three Persons, for the Covenant doth contain the love of the Father, the grace of Christ, and the Communion of the holy Ghost. The Father of our Lord Jesus Christ doth enter into Covenant to be our Father in the Lord Christ; The Covenant is established upon the satisfaction and Righteousness of God-man; and therefore they who deny the Godhead of Christ, must rest upon their own righteousness and obedience for justification, and salvation, as the Socinians do, and then Christ will profit them nothing, because they overthrow the New Covenant and are fallen from Grace. Gal. 5. 4, 5. The Covenant is sealed with the blood of Christ, who is not only the Son of Mary, but the natural Son of God. This is the substance of the Gospel, the same Person is God and man, The Son of Mary is the true Messiah, the Lord Christ, the only Son of God, equal to his Father, the Head and Savior of the Church, the true God, the blessed God, the great God, the mighty God We are redeemed with the blood of Christ, the blood of God, the blood of Christ who is God. The Covenant is to quicken and cure us.

1. To quicken us, for we were dead before the Medicine came, and Christ and his Spirit raise us from death, and give us a spiritual life.

2. To cure us, for when our Physician hath restored us to life, he can more easily restore us to health.

In the Covenant God promises to give us himself, his Son, and his Spirit. The bond of the Faederal and mystical union on God's part is the Spirit, and on our part Faith, which is wrought in us by the same Co-essential Spirit. And Christ is the only Mediator of this Covenant.

1. We have but one Mediator and surely of this Covenant. 1 Tim. 25. 1 Cor. 8. 6.

2. This one Mediator is God and man in one Person: the Son of man. Mat. 16. 13. the Son of God ver. 17. Rom. 1. 3, 4. Rom. 9. 5. Heb. 7. 3. John. 8. 58. Acts 20. 28. 1 John. 1. 1. Ephes. 4. 10. Joh. 3. 13. John. 6. 62. John. 1. 14. Phil. 2. 6. He for whom are all things, and by whom are all things, even he himself and not another person; he also himself took part of the same flesh and blood whereof we are partakers, Heb. 2. 10, 14.

I hope by this time it is evident that the Covenant is made in Christ the natural and co-essential Son of God, who is God and man in one Person, and therefore we cannot close with them who will not close with this saving Truth; for this is an Article of everlasting life. Mat. 16. 16, 17, 18. John. 17. 3. 1 John. 5. 20. Ephes. 4. 13. I humbly entreat Mr. Fry to consider what hath been said, that he may repent and retract his unhappy opinion, namely, That the word subsistence holds forth no more of Christ his being in the Godhead then may be affirmed of every Creature, That whatsoever the head did partake of, that did the members also. And that according to his understanding of the word subsistence, M • Fry himself might be said to be God too as well as Jesus Christ, p. 15, 16. This is the unsavory breath of Mr Fry his blasphemous Bellows printed at Addle-hill in February 1648. If his confutation be as public as he thought fit to make his blasphemous error, (which he accounts but a molehill, pag. 17.) he may thank himself.

I might add many other reasons, but I must be brief.

[ IV] 4, I might argue from the very nature of Christian Communion, which is a Christian and spiritual Communion with the Father, in the Son, by the Spirit; but I have said enough of that already in this very Chapter, and handled it practically and at large in the ninth Chapter of this Treatise.

[ V] 5. I might argue from the Sacraments of Communion, and seals of that Covenant of grace, which they who do deny the Trinity overthrow, as hath been proved.

[ I] 1. In Baptism we Christians are devoted and consecrated to the belief, worship, and service of God the Father, God the Son, and God the holy Ghost, who are all three one and the same God, the only true God blessed forever; and therefore they who do not believe and worship God the Son, and God the holy Ghost as the same God with the Father, do indeed renounce the Faith and Baptism of Christians; they take away the Adequate Object of Christian Faith, and Evangelical Worship. God promises to be a Father, Savior, and a Comforter to us; he seals his promise to us by Baptism and fullfils his Promise by giving us his Son for our Savior, and his Spirit for our Sanctifier and Comforter; for he shows himself to be a Father to us in Christ by sending the spirit of Regeneration and Adoption into our hearts; We are regenerated by the spirit of God, adopted into the Family of God, married to the Son of God, that we may be heirs and coheirs with Christ the King of Heaven, and Lord of Glory; and all this is to oblige and encourage us in the belief, worship, and service of Father, Son, and holy Ghost.

2. In the Sacrament of the Lord's Supper [ II] we Christians sanctify the Name of Christ the natural Son of God, and the name of the Co-essential Spirit; the everlasting counsels of God's Fatherly love, the riches of his free grace, all the treasures of the Covenant and Spirit of grace, all the sufferings of our crucified Redeemer the Lord of glory, are in this great Ordinance evidently set before the eye of our faith, that by the grace of Christ, assistance and fellowship of the holy Ghost, we may have a more intimate Communion with God; for this sweet Communion with the Father of our Lord Jesus Christ is by the Communion of the blood of God, (Acts 20. 28. compared with 1 Cor. 10. 16.) and of the Spirit of God. 2 Cor. 13. 14 This is the grand Ordinance for the highest, sweetest, strongest Communion with the Father in the Son, and by the spirit that can be attained to whilst we are clothed with flesh. The Gospel is appointed both for the begetting and increase of grace; this Ordinance is annexed to the Gospel, that the Gospel and this Ordinance both together may (by the power of Christ and his holy Spirit) be effectual according to the Counsel of God's will for bringing of lost Sinners into a saving communion, nay, a growing, thriving communion with Father, Son, and holy Ghost, that we may come to be enriched at last with the unsearchable riches of Christ, and filled with all the fullness of God.

[ I] 1. When we see the Bread and Wine consecrated and set apart for this holy use, we should consider the unspeakable love of God the Father, setting his co-essential Son Jesus Christ apart in his secret and eternal Counsel for to be the Surety and Savior of his chosen people: This is the great mystery, which the very Angels desire to look into, and which will be the subject of all the praises and Hallelujahs both of Saints and Angels to all eternity in the highest heavens.

2. When we see the bread broken and [ II] wine poured out, we must remember the love of Christ, whose body was broken and blood shed for our sins.

3. When the Bread and Wine is distributed [ III] and divided, we should meditate upon the Application of Christ crucified to everyone of our own souls in particular; Now this special Application is made by the assistance and communion of the holy Ghost.

And therefore this mystery of the Co-essential Trinunity must be acknowledged by all who are admitted to this sacrament, because this is the greatest confirmation of the great Bond of the highest Communion which we can have with Father, Son, and holy Ghost, and with the most precious Christians, who are sound in faith and holy in life.

We can never understand the Presence, Institution, and mind of Christ in this Ordinance, unless we believe the cursed condition of men in their natural estate, the divine nature and person of Christ, the greatness of the price that was paid for the satisfaction of God's justice, and appeasing of God's 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 blood, that we might be redeemed by the blood 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 believe them to be real things truly exhibited, really presented to believers 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 souls longing after farther Communion with Christ for mortifying of our lusts, and increase of all our graces by his spirit, until we believe 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 fiducial breathings after Christ, Penitential meltings before him, or obediential closings with him, as is evident by our ninth Chapter until we do in some measure believe 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 [ VI] Christ; they who do not believe the divine nature of Christ, do utterly disable Jesus Christ from being a Mediator, 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 spiritual 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-essential Trinunity. But I have said enough of that in the former part of this Book.

I pass on to inquire what civil respect [ II] is due to such as do deny the divine Nature of Christ and his holy Spirit; That one Text to my apprehension, 2 John. 9. 10, 11. contains 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 evil 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 believed for the maintenance of Christian, spiritual, saving Communion with Father, Son, and holy Ghost, are clearly delivered in the holy Scriptures of truth.

2. That if men who were formerly unblameable in their life and conversation, be seduced into any error which doth contradict, or subvert such Fundamental 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 denied, the danger of the error maintained, the sad consequences of both, that if their conscience be not feared, they may return from their beloved and damned errors.

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 error.

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 poison 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, Evangelical 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 clear shining Scriptures. And therefore these men cannot complain 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 control 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 clear. For we do already grant that no man ought to be troubled for following the dictates of his conscience rightly informed, but for following of pernicious errors 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 natural Atheism which lurks in their hearts contrary to the dictates of their natural conscience.

3. Though conscience may be quiet whilst men are exercising their wits to maintain some error which is contrary to those mysteries of faith, which transcend natural reason, and are repugnant to the corruption of reason, especially, if they (are engaged in multitude • of business, connived at by such as sit at stern, and) do thrive and prosper in the world; Yet conscience will find a time to speak when it may be heard, & then it will scourge these Merc • rial vapourers with Scorpions, and set all their errors and blasphemies in order before them with stinging aggravations, and prove them to be Inward Heretics.

4. We must distinguish between speculative Atheists, such as Libertines and Enthysiasts usually are; and Practical Atheists, such as sensual men are known to be; for I am bold to call these Heretics Atheists who deny the Son and holy Ghost to be God after frequent instructions, and wholesome admonitions in cool blood and studied discourses; for I do not speak of such as talk vainly and blasphemously also in the heat of disputation, or in a sudden Paroxysm of Temptation. But he who doth upon mature deliberation, after the application of so many gracious remedies (with such meekness of wisdom as hath been said) deny the Godhead of Christ after it hath been made plain to him, that if he hold this error he doth overthrow the Foundation of the Christian Faith, and deny the Adequate Object of Evangelical worship, because he doth but believe in a Creature, and so trust in an Arm of flesh; and that he doth worship a mere Creature, and therefore is an Idolater; that a mere Creature cannot satisfy the infinite justice of God for the sin of man, and consequently that we are not redeemed, and cannot be justified by Christ, if he be (as they blasphemously say he is) a mere man in glory; Finally, that if all his faith be carnal confidence, and all his worship Idolatry, it is impossible for him to be saved if he continue in that vain faith and worship all his life.

Of such a man as this, who hath made a profession of Christianity, and lived in an external conformity, it is no breach of charity to say, he is a subverted and self-condemned Heretic, an Apostate-Idolater, Blasphemer, &c. and therefore we may safely reject him from Christian Communion, and deny all civil respect unto him: for it is to be feared he is of their strain who said,— Mat. 21.—38. This is the heir, &c.

The Princes and states of Germany in their 100 grivances, Erastus and some others would have Church-censures passed upon Heretics, Apostates, &c. but they desired that profane persons and scandalous livers might be spared; a Doctrine fit to be preached amongst Cyclopes, men that have no sense or care of piety, a Doctrine fit to usher in Atheism, or Popery. For they say the Pope may be deposed for Heresy, but not for a profane or scandalous life. Grotius on the other side, and some of his followers would have scandalous persons excommunicated, but those (whom the reformed Churches have convicted of Heresy) spared. But I fear that there are too many in England who would have all the poison of Erastus and Grotius put together in a Directory for Church Government, that men might hold what they list, and live as they please. What a strange Syncretisme, what a promiscuous Communion, what a Church shall I say, nay, what an hell would there be in such an Atheistical Communion as these Mercuriall Grandees affect.

If we had but another Cassander, and another Acontius to compose a new Confession of Faith; another Erastus, and another Grotius to join their malignity together to make a new Directory for Church Government, the devil would then have good hopes to reign visibly in England in heretical, profane, and scandalous combinations.

I believe some may wonder to read what I write of Acontius; but those words did not fall as a blot upon the man from my running Pen, and therefore I am ready for more reasons then one to give a fair and an ingenuous account of this deliberate and premeditated Censure.

Acontius came forth of Italy (as Alciate, Blandrate, Gibrald, and both the Socinus's, Laelius, and Faustus did) and lived in the time of Socinus the Elder and Younger also; the Elder Socinus died 1562. and printed nothing; about three years after his death, Acontius published his Book of Stratagems, in which he gives the right hand of brotherly fellowship to the Socinians. When the followers of Socinus did begin to seduce, up starts Acontius and pleads for seducers. When the Arminians do enlarge the bounds of communion so far, as to take the Socinians into Christian Communion, they constantly urge the authority of Acontius in their Apology, and in their answer to the Reverend Professors of Leyden. Acontius thought fit to lay aside the ancient Confessions of Faith, and compose a new Creed, which Socinians may subscribe. He came into England under a fair pretence of being banished for Christ's sake; but certainly his greatest danger was of being called into question for his intimate confederacy with such as were no great friends to Jesus Christ. Judicious Pareus looked upon him as a sneaking Solicitor for the Socinians, and as fast a friend to them as Bonfinius himself. The Learned Professors of Leyden, Peltius, Videlius, Voetius, and a whole Synod of discerning Reformers, have set a brand upon him. His Book of Stratagems printed in the year 1565. was printed again in the year 1610. And as I remember, in the year 1616, I find that he himself was living in the year 1613. In the year 1631. his Book was printed here at Oxford, but generally condemned by such as were learned and Orthodox at that time in this University; they thought it more fit for the fire, then the Press.

About the beginning of March 1647. there was some part of his Stratagems (translated into English) published in Print at London; I confess I was amazed at it, but could not learn who was the Translatour of it. We were at that time required to look after all books that were pernicious or dangerous. and I did complain to the reverend Assembly sitting at Westminster, that there was such a Book lately published, dedicated to both Houses of Parliament. to the General, and Lieutenant General of all the Forces raised for the defense of the Common-wealth, and recommended to the Parliament, Army, and City as a Book fit to direct them how to distinguish truth from error in that Juncture of time.

Moreover, the Translatour in his Epistle to the Parliament acknowledged, that the Book never endeavored to speak English before; but if his essay did find acceptance, it was his intention to go in hand with the remaining Books; which all who have read, know, contains the quintessence of those poisonous dregs which are in his third Book (now Englished) not so generally observed by unwary Readers. Whereupon the Reverend Assembly chose a committee to peruse the Book, and report their judgment of it to the Assembly with all convenient speed. Upon perusal of the Book we found that the Author was recommended by Peter Ramus, but we did not much wonder at that.

1. Because the Book is written with much Art, and the malignity of it very closely couched.

2. There are many plausible pretences, fair insinuations, and divers religious expressions in it. The man was master of his Passions as well as Art, or else he had not been such an excellent Agent and Sollicitour in so bad a cause, and so complete a Courtier as indeed he was.

3. Acontius spent a great part of his time in the study of the Mathematics, he was excellent in the Art of Fortification, and therefore Peter Ramus might set the higher price upon him.

4. He hath many excellent passages which are of great use against the Papists.

But that which we admired at, was, that a member of our own Assembly should recommend the Book. It was therefore desired that Mr Dury might be added to that Committee. When Mr Dury came amongst us, and saw that he had given too fair a Testimony to that subtle piece, he dealt as ingenuously with us as we had dealt with him, and assured us that he would be ready to make his Retractation as public, as his Recommendation had been made without his consent, because he clearly saw that they practiced upon his passionate love of peace to the great prejudice of truth, and that he was merely drawn in to promote a Syncretisme beyond the Orthodox lines of Communication. For in all Syncretisms and Interimismes between Protestants and Papists, or between the Reformed, and the Lutherans, the Socinians were ever banished out of the lines of Christian Communication. And therefore Dr Voetius doth in the very same breath commend Mr Dury sor • leaving out the Socinians in his Proposals for peace, and condemn Acontius for taking of them into his Syncretisme; his words are these,

Si percurrantur Historiae, & sexcenti libelli (ut vocantur) Pacifici (quorum Catalogi editi cum consultatione Cassandri, & nuper cum libello Johannes Duraei de pace Ecclesiasticât inter Evangelicos procurandâ) non invenies communi pace quae petitur, aut praetenditur, Anti-Trinitanos comprehendi. Fidem etiam faciunt illa, quae anno 1635 Socinianis in Poloniâ ad Collationem de Religion & oblita consilia Pacis se offerentibus, Vnus & solus Tractatus Acontii imprudentioribus nonnullis imposuit, &c. Dr Voet. de necessitate & util. Trin. pag. 494, 495.

That acute and learned Divine doth in very many places set forth Acontius in his right colors, and saith the Arminians made great use of him, and that he was but one remove from a Socinian, or guilty of a Socinian Syncretisme at least, because he doth exclude the Sabellians only, and doth not obscurely include the Photinians within the compass of his Catholic Creed, in which there is a Snake lurks, which doth not hiss, but sting; for this moderate man did never say, that it was necessary for our Salvation to know and believe that the Father, Son, and holy Ghost are one and the same God who is the only true God blessed forever. And yet it is his main business and design in his third Book, which is now in English, and in his seventh, which I hope will never be Englished, to show what are the only points necessary to be believed for the attainment of Salvation. But Acontius is not very modest when he comes to pass sentence upon the Ancients who were rigidly Orthodox, and faithfully severe in requiring men to believe those grand Articles of Faith which are necessary to Salvation. For when he discourses of the faith of the man sick of the Palsy, he saith, Credebat enim (ut par est) hominem eum qui Jesus diceretur, &c. For he believed (in all probability saith the Translatour) that that same man whose name was Jesus came from God, and was in favor with God; and therefore he hoped that by this means he might recover his health. But that he knew all those things which the Church hath for a long time accounted as Articles of Faith necessary to be believed to salvation, how likely a matter it is, I leave it to every man to judge. There are likewise many other Texts to the very same purpose.

Concerning the faith of Abraham he speaks somewhat like an Arminian, and an Anabaptist, but concludes like a Socinian, that Abraham did believe

1. That he should be the Father of many Nations.

2. That the Nations should be happy by his seed.

3. Somewhat concerning the Land of Canaan.

But (saith he) of those points of Religion which it is judged everybody is bound to know upon pain of damnation, we read not a word. Yea, and the mystery of Salvation it self by his seed is very closely and obceurely promised.

I know Acontius doth acknowledge Christ to be the Son of God, and to be God, and so do the Socinians in some sense, as we have shewn: But then Acontius qualifies all with a pretty diversion.

Many things (saith he) may be reckoned up, which that we might be saved, ought both to be, and to be performed: As that our sins were to be abolished, and that by a man void of all sin, and of infinite virtue and power, and he therefore to be the Son of God, yea, God and the like. And then he presently mixes some things of less consequence, and concludes thus.

Doubtless that it may evidently appear to us that these things are likewise necessary to be known, either we must have a plain Text of Scripture that shall pronounce, Whatsoever is necessary to be done, that also (to attain salvation) must necessarily be believed. — But there is no Testimony of Scripture that I know which pronounces, that what ever ought to be done ought to be believed.

By this one taste you may plainly see, that though it should be granted necessary unto salvation, that Christ should be God, abolish sin, &c. yet Acontius will not grant that this is necessary to be believed for the attainment of salvation; and therefore he left it out of his Catholic Creed, and Syncretisme, and yet condemns the Sabellians, who did not deny the Godhead of Christ, but said that he was one God (and somewhat which they should not have said, or believed, that he was one Person) with God the Father. You may hereby understand the modesty of the man and cry out as he did, Ein modestiam satis peorfrictam, usque ad os impudentiae perfrictam. But if his seventh Book (which the Translatour durst not adventure to English till he saw how this would take) had been translated, I need not have said anymore for the discovery of this subtle Sir. Judicious Pareus, and the Synod of Lublin were able to detect him for all his courtship and hypocrisy; and D. Voetius doth assure us, that if the Reformed Churches had taken Acontius his third and seventh Books into their consideration, they would have rejected▪ Acontius from Communion with them, unless he would have declared himself more plainly, and made it evident, that coming out of Italy under pretence of Reformation he had not brought the same errors with him which Alciate, Blandrate, Gribald, or 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 yield 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 Councils, Athanasius, Hilary, Epiphanius, Nicetas, Socrates, Sozomen, Theodoret, Augustine, know this to be as clear as if it were written with a Sunbeame. 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 Orthodox Doctors of the Church, who did use the name of Christians in opposition to the Arians, to show that they did not acknowledge the Arians for to be Christians, because they denied the true Christ, who is God-man, the only Mediator and Savior 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, unless they would subscribe the Confessions of faith received in the four first general Councils. They who deny the Godhead of our Savior, and the holy Ghost, are Antichristian, Antispiritual men; their Idolatry in worshipping Christ, whom they look upon as a mere Creature, their impiety in denying worship to the holy Ghost, their horrid blasphemies to the dishonor of Christ and Christianity, their poisoning of souls, 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.