God be thanked that ye who were the servants of sin have obeyed from the heart that for me of Doctrine which was delivered unto you by the holy spirit Rom. 6. 17. Be much in supplication and thanksgiving and the spirit of Supplication will be a spirit of Adoption an oile of gladnesse Heb. 1. 9. The spirit will teach you to cry Abba Father with comfort Gal 4. Rom 8. The spirit will fill your soules with all joy and peace in beleeving and in obeying the joy of the spirit shall be your strength the comforts of the Almighty even all the comforts of the Kingdom of God which consists in righteousnesse and peace and joy in the holy Ghost shall be all-sufficient to revive and support your dejected spirit All your fears and discomforts shall be dispelled your wants supplyed your wound soares infirmities healed and you at last filled with all the fulnesse of God Mal. 4. 2. Eph. 3. 19. Beleeve in the spirit obey the spirit and ye shall be sealed with the spirit Eph. 1 13. I beseech you by the tender mercies of God by the meekness and gentleness of Christ by the joy and for the love of the Spirit that you consider what hath been said that ye receive this wholesome Word as it is in truth the word of God the word of the Father Son and holy Ghost but testified after a more especiall and immediate manner by the Holy Ghost that it may worke effectually in all you who beleeve it 1 Thes. 2. 13. Even unto spirituall and sincere obedience to Father Son and Holy Ghost and that it may be so we must have a care to obey after the right manner for Amazia was too blame though he did that which was right in it self because he did it not with a perfect heart 2 Chron. 25. 2. Let us imitate our Saviour who did all as he was commanded Ioh. 14. 31. Let us have 1. High thoughts of the Majesty and greatnesse of God 2. Sweet thoughts of the rich grace and infinite goodnesse of God 3. An intire and an universall respect to all the commands and every work of God Ioh. 6. 28 29. Every work which God hath given us to do Ioh. 17. 4. and ordained for us to walk in Eph. 2. 10 For every command of God must have a divine authority over our consciences and hearts Psal. 119. 6. and then Christ will account us his friends Iohn 15 14. 4. A more especiall respect to the weightiest and greatest duties of Religion such as God hath more especially enjoyned for instance 1 The duties of inward worship and obedience Mat 22. 37 38. the most reserved and intimate duties of Religion 2. Duties of judgment mercy and fidelity towards all men Mat. 23. 23. Love to our enemies Mat. 5. 44. 45. 3. Duties of our particular callings and speciall relations publique duties and family duties especially such as are most private Mat. 6. 6. Zach 12. 12. 4. The great work of Faith which is the summe of both Testaments because all judicious and zealous love all sincere and uniforme obedience springs from faith Iohn 6. 29. This is the worke of God and unbeliefe is the work of the Devill faith purifies our heart by applying the bloud of Christ to our soules Heb. 9. 14. The weighty matters of Law and Gospel may be referred to those foure Heads above mentioned observe that excellent Scripture God hath chosen the poore of this world rich in faith and heires of that kingdome which he hath promised to them that love him Iam. 2. 5. Faith and love will make us constant in the performance of all the other weighty matters required of us both in Law and Gospell and we have proved at large that faith and love is due to all three Persons We must performe all our duties 1. As to a Father a divine Father as hath been proved 2. In the name of Christ. 3. In the strength of the spirit 4. At the command and for the glory of all three co-essentiall Persons for all things are of the Father by the Son and through the spirit 5. With a willing mind a perfect heart a good conscience and faith unfeigned 6. With all self-denyall diligence constancy 7. With an humble desire that we and our obedience may be accepted in and for Christ according to the tenour of the Covenant of grace Let us now put all together again and observe what a sweet harmony exact Symmetry and glorious uniformity there is in this whole mystery of Faith this mystery of the Co-essentiall Trinunity as reduced to practice by its effectuall influence into the mystery and power of godlinesse Beloved Christians I look upon my self as the least of Saints and greatest of Sinners unworthy to be accounted a Member but far more unworthy to be a Minister of Jesus Christ because I know more evill by my self then I know by any member of Christ but I thank God our Father Christ Iesus our lord and the co-essentiall Spirit the same God who worketh all in all 1 Cor. 12. 6. that I have obtained mercy and ability of all three for to be faithfull and to be counted faithfull by them all for they have all three in some measure enabled me for that they counted me faithfull putting me into the Ministry for I am a Minister of that Gospell which is revealed from heaven by Father Son and Holy Spirit and I am a Minister accordidg to the gift of the grace of God given unto me by the effectuall working of his power unto me I say who am lesse then the least of all Saints in this grace given that I should preach the love of the Father the grace and unsearchable riches of Christ the sweet Communion peace and joy of the holy Ghost which is unspeakable and full of glory Be pleased then to take a view of the whole mystery of faith and godlinesse and observe how this Co-essentiall Trinunity of Father Son and holy Ghost who are one God blessed for ever is the adequate Object Author End of all Religion 1. Look upon the Grand Mystery of our Election unto Grace Peace and Glory and observe what practicall inferences may be drawn from thence to raise our hearts to admire beleeve love worship obey Father Son and holy Ghost Elect according to the fore-knowledge of God the Father through sanctification of the Spirit unto obedience and sprinkling of the bloud of Iesus Christ grace unto you and peace be multiplied Blessed be the God and Father of our Lord Iesus Christ c. 1 Pet. 1 2 3 4. God hath from the beginning chosen you to salvation through sanctification of the spirit and beliefe of the Truth whereunto he called you by our Gospel to the obtaining of the glory of the Lord Iesus Christ Now our Lord Iesus Christ himself and God even our Father c. 2 Thes. 2.
the true God the blessed God the great God the mighty God We are redeemed with the bloud of Christ the bloud of God the bloud of Christ who is God The Covenant is to quicken and cure us 1. To quicken us for we were dead before the Medicine came and Christ and his Spirit raise us from death and give us a spirituall life 2. To cure us for when our Physitian hath restored us to life he can more easily restore us to health In the Covenant God promises to give us himself his Son and his Spirit The bond of the Faederal and mystical union on Gods part is the Spirit and on our part Faith which is wrought in us by the same Co-essentiall Spirit And Christ is the only Mediatour of this Covenant 1. We have but one Mediatour and surely of this Covenant 1 Tim. 25. 1 Cor. 8. 6. 2. This one Mediatour is God and man in one Person the Son of man Mat. 16. 13. the Son of God ver 17. Rom. 1. 3 4. Rom. 9. 5. Heb. 7. 3. Ioh. 8. 58. Acts 20. 28. 1 Ioh. 1. 1. Ephes. 4. 10. Joh. 3. 13. Ioh. 6. 62. Ioh. 1. 14. Phil. 2. 6. He for whom are all things and by whom are all things even he himself and not another person he also himself took part of the same flesh and bloud whereof we are partakers Heb. 2. 10 14. I hope by this time it is evident that the Covenant is made in Christ the natural and co-essentiall Son of God who is God and man in one Person and therefore we cannot close with them who will not close with this saving Truth for this is an Article of everlasting life Mat. 16. 16 17 18. Ioh. 17. 3. 1 Ioh. 5. 20. Ephes. 4. 13. I humbly intreat Mr. Fry to consider what hath been said that he may repent and retract his unhappy opinion namely That the word subsistence holds forth no more of Christ his being in the Godhead then may be affirmed of every Creature That whatsoever the head did partake of that did the members also And that according to his understanding of the word subsistence Mâ— Fry himself might be said to be God too as well as Iesus Christ p. 15 16. This is the unsavory breath of Mr Fry his blasphemous Bellows printed at Addle-hill in February 1648. If his confutation be as publike as he thought fit to make his blasphemous errour which he accounts but a molehill pag. 17. he may thank himself I might adde many other reasons but I must be briefe 4 I might argue from the very nature of Christian Communion which is a Christian and spiritual Communion with the Father in the Son by the Spirit but I have said enough of that already in this very Chapter and handled it practically and at large in the ninth Chapter of this Treatise 5. I might argue from the Sacraments of Communion and seales of that Covenant of grace which they who do deny the Trinity overthrow as hath been proved 1. In Baptisme we Christians are devoted and consecrated to the beliefe worship and service of God the Father God the Son and God the holy Ghost who are all three one and the same God the only true God blessed for ever and therefore they who do not beleeve and worship God the Son and God the holy Ghost as the same God with the Father do indeed renounce the Faith and Baptisme of Christians they take away the Adequate Object of Christian Faith and Evangelical Worship God promises to be a Father Saviour and a Comforter to us he seales his promise to us by Baptisme and fullfils his Promise by giving us his Son for our Saviour and his Spirit for our Sanctifier and Comforter for he shews himself to be a Father to us in Christ by sending the spirit of Regeneration and Adoption into our hearts We are regenerated by the spirit of God adopted into the Family of God married to the Son of God that we may be heires and coheires with Christ the King of Heaven and Lord of Glory and all this is to oblige and encourage us in the beliefe worship and service of Father Son and holy Ghost 2. In the Sacrament of the Lords Supper we Christians sanctifie the Name of Christ the natural Son of God and the name of the Co-essential Spirit the everlasting counsels of Gods Fatherly love the riches of his free grace all the treasures of the Covenant and Spirit of grace all the sufferings of our crucified Redeemer the Lord of glory are in this great Ordinance evidently set before the eye of our faith that by the grace of Christ assistance and fellowship of the holy Ghost we may have a more intimate Communion with God for this sweet Communion with the Father of our Lord Iesus Christ is by the Communion of the bloud of God Acts 20. 28. compared with 1 Cor. 10. 16. and of the Spirit of God 2 Cor. 13. 14 This is the grand Ordinance for the highest sweetest strongest Communion with the Father in the Son and by the spirit that can be attained to whilest we are cloathed with flesh The Gospel is appointed both for the begetting and encrease of grace this Ordinance is annexed to the Gospel that the Gospel and this Ordinance both together may by the power of Christ and his holy Spirit be effectual according to the Counsel of Gods will for bringing of lost Sinners into a saving communion nay a growing thriving communion with Father Son and holy Ghost that we may come to be enriched at last with the unsearchable riches of Christ and filled with all the fulness of God 1. When we see the Bread and Wine consecrated and set apart for this holy use we should consider the unspeakable love of God the Father setting his co-essential Son Jesus Christ apart in his secret and eternall Counsell for to be the Surety and Saviour of his chosen people This is the great mystery which the very Angels desire to look into and which will be the subject of all the praises and Hallelujahs both of Saints and Angels to all eternity in the highest heavens 2. When we see the bread broken and wine poured out we must remember the love of Christ whose body was broken and bloud shed for our sins 3. When the Bread and Wine is distributed and divided we should meditate upon the Application of Christ crucified to every one of our own soules in particular Now this speciall Application is made by the assistance and communion of the holy Ghost And therefore this mystery of the Co-essentiall Trinunity must be acknowledged by all who are admitted to this sacrament because this is the greatest confirmation of the great Bond of the highest Communion which we can have with Father Son and holy Ghost and with the most pretious Christians who are sound in faith and
exclude false gods but I say it doth also deny Jesus Christ and the Holy Ghost to be different Gods 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 Iohn 5. 7. 20. cited before Those learned men doe well to exclude false gods the Socinians do ill to exclude the Son and Spirit who are the same God with the Father onely doth exclude every false god but the Son and Spirit are as the Father is the onely true God blessed for ever The term onely doth not exclude any Divine person but it doth exclude all and every one of the creatures because every Divine person hath the same Divine nature but no creature is capable of the Divine nature unlesse 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 wisdome power and all for their everlasting good and be himself their all sufficient reward portion and objective happinesse And it is to be observed that the termes Only and True are both applied to the same part of the Proposition namely to the Praedicate alone 5. This is life eternall to know thee But the Text saith This is life eternall to know Iesus Christ also that is this is the way and meanes for the obtaining of eternall life and this is the beginning of eternal life to know believe love and obey Jesus Christ. But eternall life is perfected by knowing of God in heaven not by faith but by sight Now eternall life doth not consist in the knowledge belief or love of any meer creature and therefore the Godhead of Jesus Christ is proved out of this very Text which they urge who deny his Godhead to justifie their blasphemy in the denial of it 6. Eternall life doth consist in knowing of Jesus Christ whom God hath sent to be our Mediatour and this eternall 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 Mediatour as God satisfying for us which makes us happy for he doth perfect the work of Mediatour as God by his eternall Spirit that is his divine nature Heb. 9. 14. and by the bloud of God Act. 20. 28. By the sufferings of the Lord of glory 1 Cor. 2. 8. for he obtained eternall redemption for us by vertue of his eternall spirit Heb. 9. 12. 14. 7. To know Jesus that is to know him as a Saviour 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 Iehovah and beside me there is no Saviour And Isa. 45. 21 22 23 24 25. There is no God else beside me A just God a Saviour 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 righteousnesse In Iehovah shall the seed of Israel be justified Compare this with Rom. 14. 10 11 and the Socinians may as safely conclude that theâ—e is no other God but Jesus Christ as they maâ— conclude that there is no God but God the Father from the 17. of Iohn But they and we ought to conclude from these and the other Scriptures mentioned before that Iesus 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. doe 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 â—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 samâ— 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 immortall 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 Ioh. 6. 45. and the Holy Ghost was Doctor Master Teacher even to the Apostles themselves Ioh. 14. 26. Ioh 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 immortall God and King 1 â—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 Sonne 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 alwayes 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 joyned with Paul but Jesus Christ is more nearly joyned with the Father Ioh 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 termes There was none followed the house of David but the Tribe of Iudah 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 Iudah was with the Tribe of Benjamin Deut. 1. 36. None should see the good Land save Caleb but Iosuah is joyned 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 Sonne 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 terme though there is a personal difference between them and a speciall order
nature what is humane and therefore though the person be but one and the effect one yet there are two different actions of two different natures united in one person for producing of one and the same glorious effect and we are to give to each nature what is properly due unto it Finally the Kingdom which is administred by our Royall Mediatour God-man in a glorious way is but a dispensatory kingdom not his natural kingdome an inferiour and temporary kingdome not his Soveraigne essentiall eternall kingdome and therefore even in the very Administration of it our Mediatour God-man is in respect of order and that gratious dispensation unto which he condescended for our Salvation employed in a kind of Subordinate way and when he hath accomplished that work for which he undertook this Royall office he will refigne this Dispensatory kingdome and become subject as man and as head of that body which he hath purchased to his Father himself and the Holy Spirit as one God blessed for ever that God may be all in all 1 Cor. 15. 28. For as we are Christs so Christ is Gods 1 Cor. 3. 23. in that safe sense and subordinate way which we have but even now declared that the Divinity of Christ which humbled and as it were emptyed itselfe in the Administration of this subordinate temporary and dispensatory kingdome yet with the preservation of its naturall and eternall Right may be more gloriously manifested by the full possession use and enjoyment of that naturall divine eternall kingdome which doth belong to Father Son and Holy Ghost For all three Co-essential and co-equal persons reign with the same power Majesty and glory in the unity of the divine Essence and common acts in all and over all infinitely and immutably from everlasting to everlasting although the naturall reign of Jesus Christ will not be so fully and gloriously manifested untill he hath resigned his dispensatory kingdome and brought all his Elect notwithstanding all their wants sins infirmities temptations tryals enemies safe to Heaven This dispensatory kingdom is administred principally by the God-head Instrumentally by the man-hood Absolutely and perfectly by the person of Christ acting in a divine way as God and humane way as man that the properties of each nature may be reserved as peculiar to each even whilest he doth mediate reigne and judge according to both and therefore divine honour is still reserved as proper and peculiar to the divine nature of our Mediator who is God-man in one person This definite and dispensatory kingdome is changeable terminable it did begin with the first foundation and will end with the perfection of the Church of God Christ was a Mediatour from all eternity in the Decree of God He was actually given to be a Mediatour as soon as necessity required he was manifested in the flesh in the fulnesse of time and will cease to be a King in this Mediatory and Dispensatory Kingdom when he hath finished his work and saved his Church Now nothing is more cleare then this that Christ is now subject to his Father in all respects in which he shall be declared to be subject when he gives up his Dispensatory Kingdom and we are not to worship Jesus Christ with divine Worship as he is subject to his Father but as he is equall to his Father as he is indeed one God with his Father and the holy Ghost 3 Christ may be considered as Head of that Body unto which he hath united himself and which he hath purchased with his dearest bloud and so we know Christ the Head and his body the Church make up one Christ mysticall The glory of Christ as an Head is exceeding great and is excellently described Ephes. 1. 20 21 22 23. Christ is set at Gods own right hand in heavenly places far above all principality power and might and dominion and every name that is named not only in this world but also in that which is to come And hath put all things under his feet gave him to bethe head over all things to the Church which is his body the fulness of him that filleth all in all Now Christ mysticall the Head and body whole Christ mysticall is to be subjected to God when the Mediatory and Dispensatory Kingdom is resigned and therefore if you take Christ â—s the Apostle doth 1 Cor. 12. 12. for the Head and body for Christ mysticall we say that Head and Members are to be subject to Father Son and Holy Ghost as one God blessed for ever 4. Christ may be considered according to his humane nature and we are bold to say that there is an eminent and transcendent glory vouchsafed to the Humane Nature of Christ by the grace of Personall union and the glory of its Exaltation The glory of Christs divine Nature was more manifested but the humane Nature of Christ was fully perfected by his Exaltation and therefore the humane Nature was exalted in a peculiar sense No nature not the nature of the most glorious Angell was ever so highly preferred in these two respects 1. In respect of Personall union with the Godhead Acts 2 36. 2. In respect of Royall mediation between God and Man none but Christ the Son of Mary was ever so highly honoured as to be taken into the Society and fellowship of the Mediatory Office with the Son of God For there is but one Mediatour between God and Men the Man Christ Jesus 1 Tim. 2. 5. who is God as well as man Nec honorem a nobis Deus nisi per Deum accipit But it is most evident that the humane Nature remaines a creature still even after its Assumption and Exaltation and therefore we hold fast our first conclusion That the divine and infinite excellency of the Coessentiall Son of God is the prime and fundamentall ground the formall reason and cause of that divine Worship which is due to our Mediatour Jesus Christ Jesus Christ our only Saviour by Doctrine merit and efficacy by confirmation and Communication True it is that the Majesty of God considered in it self is terrible it is a light not to be approached unto and therefore the Word was made man that we might have encouragement to come unto God not only by the mediation of a man full of grace and truth but by the mediation of him who is God blessed for ever because a meere man though free from corruption and filled with Grace could not by reason of such natural infirmities as are not sinfull performe the Office of a Foundation Head and Spouse in upholding quickning and preserving of his Church Act. 20 28. Ephes. 1. 23. 1 Thes. 1. 10. Heb. 9. 14. 15. That Jesus Christ and the holy Spirit are one and the same eternall God with the Father hath been proved at large in this Treatise and therefore divine Honour and Worship is due to Christ
learned Mr. Mede and divers others conceive the Catholike Church of Christ in the foure quarters of the world professing and embracing the Doctrine of the foure Evangelists these Beasts are full of eyes full of the knowledge of the mysteries of Christ and their spirituall experimentall knowledge moves them to worship Iesus Christ. Mr Mede makes this Interpretation the Key to open very many Types in the book of the Revelation and doubts not but every one who doth seriously perpend the old Castrametation in the wilderness and compare it with the Apocalypticall Types will subscribe to this Interpretation I know divers learned men do conceive that the foure Beasts are foure Angels and some presume to name the Angels but I cannnot embrace their opinion because I find that the Chorus is made up of Angels Beasts and Elders and these three sorts are cleerly distinguished Rev. 5. 1â— And I beheld and I heard the voyce of many Angels round about the Throne and the Beasts and the Elders That the Angels do joyn with the Beasts in worship is granted That the Angels do protect these Beasts with eyes in all quarters of the world East West North and South is likewise granted But that the Beasts are Angels that is it which is and must be denyed and therefore I do conceive that Mr. Mede is in the right and the good man was sorry that he had not time to cleere that point at large and therefore I am the more willing to proceed upon this Argument and perform that service to the Church which he would have done with more dexterity Let us then consider 1. That upon Christs mediation his Father gave him the heathen for his inheritance and the uttermost parts of the earth for his possession Aske of me and I will give thee the Heathen c. Psal. 2. 8. 2. Let us consider that promise made to the Church the mystical body of Christ Is. 43. Fear not for I have redeemed thee I have called thee by thy name thou art mine I am Iehovah thy God the Holy One of Israel thy Saviour Since thou wast precious in my sight thou hast been honourable and I have loved thee fear not for I am with thee I will bring thy seed from the East and gather thee from the West I will say to the North give up and to the South keep not back bring my sons from farre and my daughters from the ends of the earth even every one that is called by my name This is the substance of the seven first verses of Isa. 43. Behold the Church universall gathered from all parts of the world into one mysticall Body that all may be united unto Christ the Head by faith and to one another by love that so they may all joyne in beleeving adoring and obeying the Lord Jesus his Father and the Holy Spirit 3. Consider how these precious promises are fulfilled by Gospel-dispensations and Christian exercises For by one Spirit are we all baptized into one body whether we be Iews or Gentiles bond or free and have been all made to drink into one Spirit 1 Cor. 12. 13. Christ did grace the solemnity of his triumphant ascension with that choice gift of the ministry for the edifying and perfecting of Saints till we All even all the members of the Church universall come in the unity of the faith and of the knowledge of the Sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Eph. 4. 8 11 13. Christ mysticall is deficient untill the Saints are gathered from all quarters into the unity of Faith and knowledge of the Son of God because this is a fundamentall point for Christ built his Church upon that Fundamental Confession thou art Christ the Son of the living God Mat. 16. 16 18. and other foundation can none lay 1 Cor. 3. 11. And the superstruction must be agreeable to the foundation that we may attain unto the measure of the stature of the fulnesse of Christ every part making some considerable supply for the increase of the body by growing up in all things into Christ the Head Eph. 4. 13 15 16. Christ is the only Head and Mediatour and therefore Iewes and Gentiles both have accesse through Christ by one Spirit to the Father Eph 2. 18. Here 's an acknowledgement of the blessed Trinunity made by the Catholike Church in Gospel-worship And the Apostle directs his Epistle to the Church of God at Corinth with all that in every place call upon the Name of Christ our Lord both theirs and ours 1 Cor. 1. 2. and concludes his second Epistle with The Grace c. 2 Cor. 13. 14. 4. Compare what hath been spoken with the Song of Angels Presbyters and Saints full of eyes in the book of the Revelation These foure beasts were in the midst of the Throne and round about the Throne Revel 4. 6. The Forme of the Throne is quadrangular and one beast placed in the middle of every one of the foure sides Mr. Mede shewes how these foure Beasts observe what is done by God in the foure quarters of the World and how they speake in order upon the opening of the foure first seales Rev. 6. and the 7 first verses and a voyce proceeds from the midst of the foure Beasts Revel 6. 6. Finally the Virgin-church Revel 14. sings the same song that the foure Beasts did which is called a New Song sung in the praise of the Lambe and his Father And in some copies which are of credit we read that the Virgins had the Lambes Name as well as his Fathers written in their foreheads Revel 14. 1. and they are the first fruits to God and to the Lambe Revel 14. 4. 5. This New Song which is sung to the Lambe and his Father containes in it the Mystery of Gospel-Worship because in it Redemption power riches wisdome strength honour glory and blessing are ascribed unto him who sits upon the Throne and to the Lambe Revel 5. 12 13 14. Worthy is the Lamb that was slaine to receive power c. Rev. 5. 12. they fall downe before the Lamb Rev. 5. 8. and in the 9. ver sing a new Song Thou art worthy c. for thou wast slain and hast redeemed us to God by thy bloud 6. This pattern of Gospel-worship comes from Heaven the Angels sing this song and the Saints the followers of the Lambe they glorifie the Lambe and his Father on earth as the Angels doe in Heaven according to that request in the Lambes Prayer the Lords Prayer Our Father which art in Heaven let thy will be done on earth as it is in Heaven We receive this Directory for Gospel-worship from Christ and his Angels 7. All the Virgin-church all that follow the Lambe whither soever he goes into all or any quarter of the World they and they onely learn this Song 8. These Redeemed Virgins refuse to receive
the Beasts mark they renounce the Dragon and his Angels all his pomps vanities worship and all the furniture of his worship all the errours and Idols of the false Prophets though they lose their trading the comforts of their life yea and life it selfe This is the Lambs mark 9. These Redeemed Virgins make a publike profession of their faith in and love to the Lamb and his Father they have the marke of both in their forehead and they cry aloud their voice is like the voice of Thunder Rev. 14 1 2. Rev. 5. 12. They are not ashamed or afraid to acknowledge Father Son and the holy Spirit the only and adequate object of divine Faith and Worship and the sole cause of Justification Sanctification Redemption Peace and Glory for all this is held forth to us clearly in this Book of the Revelation and there is a speciall blessing promised to such as read and heare the words of this Prophesie and keep those things which are written therein â—Rev 1. 3. And amongst other blessings they have the blessing of victory and triumph vouchsafed them they get victory over the Beast over his Image his Marke and the number of his Name Rev. 15. 2. They defie the Romane errours and Idols and are armed with faith and patience against this cruelty and Tyranny of Antichrist They cannot be enticed by any rewards seduced by any subtilties terrified by any threats to embrace any doctrine or forme of worship derogotary to the honour of the Father the Lamb or the holy Spirit for the Spirit doth in this Book teach the Churches to come in to Christ and defie the Beast and the Churches hearken to the Spirit as the Fountain of truth grace peace and glory This is the mystery of Gospel-worship we must beleeve love adore obey the Father the Lamb and the Spirit of Grace and Peace the Doctour and Comforter of all Christian Churches throughout all the foure quarters of the world East West North South that so the promise Isaiah 43. may be exactly fulfilled Rev. 7. 9 10. A great multitude an innumerable multitude of all Nations cry Salvation to our God which sitteth upon the Throne and unto the Lamb. The Kingdoms of the World must become the Kingdoms of the Lord and of his Christ. Rev 11. 15. And when the Divell and his Angels who deceive the World accuse the Brethren and blaspheme Christ are cast forth then there is a loud voice in Heaven Now is come Salvation and strength and the Kingdom of our God and the Power of his Christ for the Accuser of our Brethren is cast down c. Rev. 12. 9 10. In a word when the Redeemed Virgins and noble Conquerours come to sing their triumphant Song that Song doth contain the Scope of the Law and the substance of the Gospell for they are to sing the Song of Moses and the Song of the Lamb. Rev. 15. 3. And they who sing are such as do keep the Commandements of God and the testimony of Iesus Rev. 12. 17. And the testimony of Jesus is the Testimony of the Spirit delivered in the Word to the Churches of Christ Rev. 2. 7 11. all three persons do deliver the same testimony 1 Ioh. 5. 7. but the Son and the Spirit do most eminently joyne in delivering their testimony Rev. 2. 11 18 29. Rev. 3. 1 6 7 13 14 21 22. Rev. 19. 10. The Spirit doth encourage them to beleeve his Testimony and follow the Lambe and the Martyrs are slaine for the Word of God and for the testimony which they held Rev. 6. 9. and they overcome by the bloud of the Lamb and by the word of their testimony Rev. 12. 11. The testimony of the Spirit and the testimony of Iesus Rev. 12. 17. And when the Spirit hath encouraged them to love Christ better then their lives Rev. 12. 11. and they have overcome by the testimony of the Spirit and the bloud of the Lamb then the Spirit doth pronounce them blessed Blessed are the dead which die in the Lord yea saith the Spirit Rev. 14. 13. The Church is begotten instructed perswaded governed upheld comforted by the holy Spirit as Babylon is the habitation of Devils and the hold of every foule spirit Rev 18. 2. It is the Spirit which wooes the Church and perswades her to be the wife of the Lambe and to make her selfe ready for the marriage And the Spirit and the Bride say come Rev 22. 17. And that we may look upon this whole Prophesie as comming from the Spirit as well as the Lamb the Angel assures us that the Testimony of Iesus is the Spirit of Prophesie Rev 19. 10. The love of the Father and the grace of the Lord Jesus is communicated to us by the holy Spirit and therefore although the grace of the Lord Iesus is alone expressed in the close of this Booke of the Revelation yet the love of the Father and Communion of the holy Spirit must needs be understood according to the Prayer in the beginning of the Book Rev. 1. 4 5. Grace c. 3. The Spirit is worshipped in this Book of the Revelation Grace be to you and peace from the seven Spirits Rev. 1. 4. It is not agreeable to the Christian faith to pray unto Angels and beg grace and peace of them They do not hold the Head who worship Angels Col. 2. 18 19. Angels are our fellow servants and do forbid us to give that worship to them which is due to God only and they refuse to be worshipped because it is contrary to the Testimony of Jesus Rev. 19. 10. And I fell at his feet to worship him and he said unto me see thou do it not I am thy fellow servant and of thy brethren that have the testimony of Iesus worship God This is the testimony of Jesus Thou shalt worship the Lord thy God and him only shalt thou serve Mat. 4. 10. The Book of the Revelation doth containe divers cleare testimonies against worshipping of Angels I am of them saith the Angel that keep the saying of this Book worship God Rev. 22. 9. And therefore that place Rev. 1. 4. must needs be understood of the holy Spirit For God will not give his glory to another and good Angels will not take it from him but protest against this Will worship as Idolatry The Holy Ghost is called seven Spirits by an usuall Metalepsis of the effect for the cause he doth pour forth various gifts seven is a note of Perfection and the holy Spirit one and the same Spirit is given to all the seven Churches every Church hath so much of the holy Ghost as is necessary and it runs as if every one of the seven Churches had seven Spirits because every one hath enough of the Spirit for their Sanctification and Salvation The Apostle therefore begging
Soule-satiating Communion we must 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 mortifie 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 intire 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 oyle into our vessels dress and trim our Lamps that we may meet the Bridegroome of our soules in his appointed walkes in his own Ordinances and exercises I should say something likewise of our Penitentiall meltings before God Thus in briefe 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 soule will melt into teares 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 bloud of my dear Saviour 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 feare I have saith the Soule in its agony even done despight to the Spirit of grace and trampled on the bloud of the Son of God but I have learnt to submit and beleeve to rejoyce and tremble to weep and waite for I waite upon a Father upon him whom my soule 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 Saviour to a Comforter I desire to keep the wound open by renewed Confessions and sprinkle the clensing bloud of Christ upon it by a lively faith Oh it is soveraign bloud and must be fiducially sprinkled by a speciall application and it is the spirit which makes this speciall application and administers reviving Cordials to broken hearts and fainting soules 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 unbeliefe 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 feele these sins set home upon their hearts and consciences with stinging aggravations they are even fired out of their naturall estate and by the preventing grace of the Spirit made sensible of sin and hungry after grace and mercy The dreadfull impressions of Gods infinite Majesty and damning wrath make all the sensuall impressions of sin to be remembred with proportionable and self-condemning horrour But when the most glorious treasures of Gods 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 soule will cry out Oh what restless agonies what stinging wormes what unquenchable flouds 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 Gods 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 spirituall horrour the holy Spirit urges invincible Arguments which are sweetly compulsive to perswade and constraine the soule to long for Christ. For when the Spirit hath made the threats both of Law and Gospel effectual to humble us he fils the soule with despaire of mercy if it continue in its former estate in the gall of impenitence and bond of unbeliefe but withall it doth assure the soule that there is plenteous redemption and eternall salvation treasured up in Christ for penitent beleevers Then the spirit opens the mystery of free Grace contained in a Covenant sealed with the Oath of God and bloud of Christ he reveales the eternity excellency sweetness freeness fulness infiniteness of Gods mercy and grace Christs 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 righteousnes and unsearchable riches of Christ and his own free and effectuall grace unspeakable comforts and glorious joyes and then convinces us that we want this grace to sanctifie us this Pardon and righteousnesse to justifie us this Crown and these joyes to enrich and satisfie us And upon this discovery the soule is encouraged to give credit to the holy Ghost to beleeve the love of the Father to depend upon Christs satisfaction and apply his righteousnes 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 soule 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 soule sucks whilest the breast is open till it hath filled it self with substantiall nourishment reviving Cordials This devout soule becomes as Chrysostome styled Saint Paul an insatiable worshipper of Father Son and holy Ghost it desires to grow in grace to presse 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 fulness of God This converted soule doth after these Penitentiall meltings Fiduciall breathings after Christ and obedientall closing with Father Son and holy Ghost differ as much from it self when it was most ingenuous before its conversion as an Angell doth from a Divell For the most ingenuous and refined sort of unregenerate men have nothing in them which is more excellent then
much acquaintance do usually vent to the great dishonour of Christ and Christianity 2. That a meere man a very Creature is to be worshipped with divine Honour and therefore they are Idolators Master Fry must prove that he himselfe is to be worshipped with divine Honour 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 Honour Now then the question is What respect is to be shewn or Communion ought to be held with blasphemous and Idolatrous Hereticks who are Seducers also and do zealously endeavour to poyson soules as it doth well become Apostatizing Renegadoes They who are acquainted with Ecclesiasticall Writers know what respect was shewne or Communion held with Arians and others who did deny the God-head of Christ though they did maintaine that Christ was to be worshipped with divine Honour I shall not tell long stories of Cerinthus Ebion Photinus Arius and their adherents but it is cleare and evident that the Arians were condemned because they were a pack of blasphemous and Idolatrous Hereticks 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 civill 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 vaine men are rejected from Christian Communion for these reasons 1. Because they do not agree with Christians in the common unity of the 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 Baptismall Principles of the Doctrine of Christ. Acts 19. 2 3. Heb. 6. 1 2 4. Mat. 28. 19. Ioh. 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 concerning the Adequate Object of Divine and Evangelicall Worship The Father Son and holy Ghost are the Adequate object of Divine and Evangelical worship of Divine Faith Hope Love 1. Iohn 5. 6 7. 2 Cor. 13. 14. Rev. 1. 4. 5. Mat. 28. 19. Ioh. 14 1 Ioh. 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 joyn with Pagans Jews Mahumetans in worship who say that Christ is a meere man Mahomet did collect his Alcoran with great dexterity out of such common Principles as that he might take in Iews and Christians And Socinus he followed Mahomets 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 shews 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 faire warning I have read of one Nuserus a Minister 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 Mahumetan at Constantinople And the like is written by Authors of good credit concerning that Schole master who fell away to Judaisme 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 meere man instead of the great God and our Saviour 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 Iesus Christ pag. 16. I know he will wrangle about the word subsistence but that word is found in Scripture and applyed unto the Father Heb. 1 3. and we read of the being or subsisting of the Son in the Forme that is the Nature of God he thought it not robbery to be equall with God Sure Master Fry ought to think it robbery to make himself equall with Christ in subsistence when Christ is equall to his Father and hath no humane but a divine subsistence only which doth uphold the humane 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 clearely manifested In like manner they that receive not the holy Ghost cannot be received by us whose happiness it is to beleeve adore obey the spirit as hath been shewn at large 3. They do not agree with Christians 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 eternall 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 containe 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 bloud 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 equall to his Father the Head and Saviour of the Church
be heard then it will scourge these Mercâ—rial vapourers with Scorpions and set all their errours and blasphemies in order before them with stinging aggravations and prove them to be Inward Hereticks 4. We must distinguish between speculative Atheists such as Libertines and Enthysiasts usually are and Practical Atheists such as sensuall men are known to be for I am bold to call these Hereticks Atheists who deny the Son and holy Ghost to be God after frequent instructions and wholesome admonitions in coole bloud and studied discourses for I do not speak of such as talke vainly and blasphemously also in the heat of disputation or in a sudden Paroxysme of Temptation But he who doth upon mature deliberation after the application of so many gracious remedies with such meekness of wisdome as hath been said deny the Godhead of Christ after it hath been made plaine to him that if he hold this errour he doth overthrow the Foundation of the Christian Faith and deny the Adequate Object of Evangelicall worship because he doth but beleeve in a Creature and so trust in an Arme of flesh and that he doth worship a meere Creature and therefore is an Idolater that a meere Creature cannot satisfie 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 meere man in glory Finally that if all his faith be carnall confidence and all his worship Idolatry it is impossible for him to be saved if he continue in that vaine faith and worship all his life Of such a man as this who hath made a profession of Christianity and lived in an externall conformity it is no breach of charity to say he is a subverted and self-condemned Heretick an Apostate-Idolater Blasphemer c. and therefore we may safely reject him from Christian Communion and deny all civill respect unto him for it is to be feared he is of their strein who said Mat. 21. 38. This is the heire c. The Princes and states of Germany in their 100 grivances Erastus and some others would have Church-censures passed upon Hereticks 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 Atheisme or Popery For they say the Pope may be deposed for Heresie 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 Heresie spared But I feare that there are too many in England who would have all the poyson 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 Atheisticall 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 joyne their malignity together to make a new Directory for Church Government the devill would then have good hopes to reigne visibly in England in hereticall profane and scandalous combinations I beleeve 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 faire 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 yeares 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 Professours 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 faire pretence of being banished for Christs sake but certainly his greatest danger was of being called into question for his intimate confederacy with such as were no great friends to Iesus Christ. Iudicious Pareus looked upon him as a sneaking Solicitour for the Socinians and as fast a friend to them as Bonfinius himself The Learned Professours of Leyden Peltius Videlius Voetius and a whole Synode of discerning Reformers have set a brand upon him His Book of Stratagems printed in the yeare 1565. was printed againe in the yeare 1610. And as I remember in the yeare 1616 I find that he himself was living in the yeare 1613. In the yeare 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 learne 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 complaine to the reverend Assembly sitting at Westminster that there was such a Book lately published dedicated to both Houses of Parliament to the Generall and Lieutenant Generall of all the Forces raised for the defence of the Common-wealth and recommended to the Parliament Army and City as a Book fit to direct them how to distinguish truth from errour in that Juncture of time Moreover the Translatour in his Epistle to the Parliament acknowledged that the Book never endeavoured 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 containes the quintessence of those poysonous 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 judgement of it to the Assembly with all convenient speed Upon perusall 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 faire insinuations
cui unum cum Patre esse donatut Hilarius lib 9. de Trinitate Pater Filio tantum donat esse quantus ipse est Idem Christ considered as Head of the â—hurch Christ mysticall Quoties Christi nomen inter argumentandum producitur duplex fallacia cavenda est 1. Vna utrum de Personâ Christi agatur in se an vero in mysterio 2. Altera si de Personâ Christi agatur inse utrum secundum totum Personae an vero secundum hanc aut illam naturam Jun. de Trinitate pag. 101. Vide D. Alting Loc. com part 2. de communicatione Proprietatum Caput corpus unus sunt Christus Aug. Christus ille mysticus ex personâ Christi velut capitis omnia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 corpore Ecclesiae per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi in ipsum adunato constans subjicietur Patri Iunius Christ considered as man The habituall and Dispensative glory of the humane nature of Christ. Vide D. Alting loc com part 2 de communicatione proprietatum nec non Wendelinum Nec honorem a nobis Deus nisi per Deum accipit c. Hilarius de Trinitate l. 5 Christus humanitatem non a naturâ habuit ab aeterno quia Filius Dei est sed ex voluntate assumpsit ad dispensationem salutis nostrae atque haec humanitas non in se proprie gloriam divinam habet sed in personâ ex unionis gratiâ in se vero divinae proximam ex habituali gratiâ Angelorumque gloriam longissimè superantem Gloria itaque humanitatis est habitualis dispensativa per personalis unionis gratiam Vide Iunium de S. Trinitate Defens 2. pag. 69 98 99 100 101 102. Christus est servator confirente Socino 1. Annunciatione quia est Propheta 2. Confirmatione vitae inculpaâ—ae exemplo miraculis passione nec non resurrectione 3. Communicatioâ—e quia credentibus pro data sibi potestate vitam aeternam communicat Nos autem ulterius agnoscimus Christum servatorem nostrum esse 1. Merito quia pro peccatis nostris Deo satisfecit nobisque remissionem peccatorum justitiam vità m aeternam acquisivit 2 Efficaciâ dando fidem resipiscentiam remissionem effundendo spiritum donando vitam aeternam Merito ut Sacerdos efficaâ—â ut Rex Heb. 10. 12. Act. 2. 36 Act. 5 31. Vide Hist. de Maxim 2. in Rom. Regem Elect. hist. Simonii Schardi Tom. 3. The object of divine worship Gal. 4. 8. 1 Thes. 1. 9 10. Acts 5. 59. 2 Cor. 13. 14. Mat. 28. 19. The divine kind of Worship 2 Chro. 15. 3. Divine worship is Spirituall Worship Instituted worship hath been changed Naturall worship is unchangedble Instituted Worship is subservient unto natural worship The benefit of divine institution The scope of the Law and sum of the Gospell The Scope of the foure first Commandements Mat. 22. 37. 38. Deut. 6 4 5. The Spirituall compasse of the first commandement Isa. 43. 10. Deut. 4. 39 Jer. 24. 7. Mic 7. 18. Ps 89. 6 7. 2 Chron. 20. 20. Deut. 6. 5. Mat. 10 37 Rom. 15. 30. Psal. 2. 11. Revel 5. 1 Thess. 5 17. Psal. 43. 4. The scope of the second Commandement Deu. 4. 15 16 17 18. 23 24. Isa. 40. 17 18 25. Act. 17. 29 Qâ—am siguram ponetis â—i qui Spiritus est Hier. in Isa. c. 40. Damas. de Imag. l. 1. 2. Videâ— Dr. Rainold de Idololatriâ l. 2. Mr Shepheard in his Treatise of the morality of the Sabhath Mr. Balls larger Catechisme Bishop Jewels Apology Aug. contra Manich. lib. 20. c. 5. Chrys. in Epist. 1. ad Cor. Hom. 20. VVhat is meant by Love and Hatred of God in the second Commandement The immutable Law of the second Commandement Mr Shepheard of the morality of the Sabbath The third commandement The fourth Commandement The Scope of the Law and Gospel Two dangerous Rocks Beware of neglecting duty or resting in duty Experimentall knowledge Eph. 3. 19. Phil. 3 8 10. Phil. 1. 9 10 11. Col. 1. 9 10. Gal. 2. 20. Iustifying Faith is the Principle of Evangelical worship Rev. 1 4 5 6. Rev. 5. 8 9 10. 13. * Bona Theologia non fert ut gratia â—ax Evangelica ab Angâ—lis postuletur Alcasar Col. 2. 18. Rev 19. 10 Rev. 22. 9. The divine power of our Redeemer is acknowledged by Saints and Angels The mystery of godliness The Cathelike Faith and worship See Dr. Usher his learned sermon of the unity of saith * The Christians heaven upon earth Rev. 5. cha opened The fâ—ure Beasts Repraesentandis nimirum ecclesiis Christianis juxta quatuor plagas mundi respondentque quatuor castriâ— Israeliticis eorundem animalium vexilliferis In ecclesiis quas Animalia repraâ—sentant sunt homines oculatissimi scientiâ—e mysteriorum Dei plenissimi quoties ecclesiae sacras Synaxes faciunt â—â—ties 24. Presbyteri pâ—o muneris ratione Animalibus 〈…〉 dignus es Domine c. Presbyteros Levitis Sâ—ceâ—doâ—ibus quatuor Animalia quatuor Castris Israeliticis respondere c. Calvis Apocal. ad cap. 4. pag. 8 9 10. * Michael Gabriel Raphael Vriel The foure Beasts represent the Church universal Formae quatuor animalium diversae collectionem novae Ecclesiae ex quatuor orbis plagis diversisque nationibus populis linguis significant Pareus in Com. in c. 4. Apocalyp The Promise made to christ The Promisemade to the Church universal The fulfilling of these Promises The foundation of the catholick church The coessentiall Trinunity acknowledged by the catholike church in Gospel-worship Thronusiste in medio Presbyteroâ—um Animalium positus est Templum aut Tabernaculum Quid aliud innuere volunt Quatuor cornua altaris aurei in conspectu Dei Apoc. 9. 13. Templum Tabernaculi Testimonii apertum in Coelo A pocal 15. 5 M. Mede Com. ad cap. 4. pag. 6 7. * Habentes nomen Agni Primasius Aretas Andreas Syrus Interpres c. Vide M. Mede Com. ad cap. 14. pag. 215. Novi Cantici formula universum cultus Evangelici Mysterium continet Clav. Apocal Mr. Mede pag. 220. Rev. 4. 8. 11. Revel 5. 8. 9. 12 13. 14. verses Revelat. 7. 9 10 11 12 15. verses Revelat. 11. 15 16 17. Revel 14. 1 3 4. Idea cultus Evangelici aliunde quaÌ„ à caelitibus peri nequit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satanae Angelos pompam pultum ocera omnemque apparatum ejus Idololatricum respuo Rev. 1. 4. 5 Rev. 5. 8 9. 12. The profession fidelity victory of the Virgin-Church Rev. 14 4. Rev. 12. 11. Rev. 15. 2 3. Rev. 14. 12. Rev. 17. 14 The mystery of Gospel-worship Rev. 1. 4 5 Rev. 2. 18 29. Rev. 7. 9 10. Rev. 5. 13 14. The subjection of the Church universall to the Lamb and Holy Spirit The scope of the Law and substance of the Gospell in the Book of the Revelation The Testimony of Iesus and the Spirit Rev. 19. 10 Rev. 11. 19. The Martyrs are conquerors by the Testimony of the Spirit and
the bloud of the Lamb. The Virgin Church is begotten Wooed perswaded governed upheld comforted by the Spirit The Prophesie blessing and Communion of the Spirit 2 Cor. 13 14. Rev. 1. 4. 5. compared with Rev. 22. 21. The Holy Spirit is to be worshipped with divine worship Rev. 1. 4. opened at large Angel worship prohibited by christ Tertia interpretatio veterum receÌ„tioruÌ„â— Doctorum solae Scripturae fidei Christianae analoga est D Pareus Com. in Apoc. c. 1. Isa. 42. 8. Why the holy Ghost is called seven spirits Gratiam precatur septem ecclesiis quibus singulis unum eunde nqque spiritum sanctum quasi septem in solidum tribuit The worship of the Coessentiall Trinunity Votum Gratiae pacis univocè concipit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. Parei Com. in Apoc. c. 1. Deus Trinunus gratiae Pacisqque causa adaequata integra Naturall worship is due to the Holy Ghost the Creator of the New Creature * 1 Cor. 6. 11. Tit. 3. 5 6. 1 Pet. 1. 2. Rev. 1 4. Rom. 15. 13 16. John 3. 5. Rom. 5 5 Instituted worship is due to the holy Spirit In the Sacraments In hearing of the word of God Rev. 2. 11 18. 29. Rev. 3. 1 6 13. In Prayer * By the Communion of the spirit we have Communion with the Father and the Son in Gospell-worship All three co-essentiall Persons dwell in the Temple of the holy Spirit He who is not the Temple of the Spirit is no Son of God or member of Christ. The third part of Evangelicall godlinesse Obedience is due to all three Persons Obedience is due to God the Father Filiall and Foederall Obedience 2 Cor. 7. 1. Tit. 2. 14. 1 Joh. 4. 16 19. Psa. 130. 4. Psa 103. 13 Jer. 32. 40. Mal. 2. 10 16. Mat. 12. 50 Mat. 23. 9. Hos. 3. 5. Ezek. 16. 63. 1 Joh. 4. 10. God the Son is to be obeyed Mat. 17. 5. Gal. 1. 10. Heb. 5. 9. Tit. 2 14. 1 Joh. 3. 16 The subjection of Presbyters to Iesus Christ. The life of a Christian. All manner of obedience inward and outward due to Christ. Mat. 28. 19 20. Col. 3. 23 24. Tit. 2. 14. 1 Cor. 16. 22. Rev. 12. 11. Spirituall obedience due to the holy Spirit Mat. 28. 19. Act. 5. 3 4 32. 1 Cor. 3. 16. 17. 2 Cor. 13. 14. Rev. 1. 4. We are debters to the spirit The spirit is our Creator The spirit fits us for all services The spirit of Regeneneration and Adoption The Spirit fitted the man Christ to be our Mediatour christus est Messias Messiarum Christus Christorum Joh. 20. 31. Dona ista absoluteÌ„ in se finita fuere sicut ipsa Christi natura finita est nostri tamen respectu sunt absque mensurâ Vide D. Alting exp Catech. part 2. pag. 170 171. Willfull disobedience to the spirit is a soule step towards the unpardonable sin Sincere obediense to the effectuall call of the spirit is a good evidence of our Election Comfort for such as find the spirit of Sanctification in them though they do not feele or beare the spirit of Adoption We should rejoyce in and be thankefull for our obedience to the Spirit Rom. 14. 17. The right manner of Obedience to God Psal. 101. 2 8. Zach. 12. 12 13. 14. Act. 26. 18 Heb. 9. 14. 2 Pet. 1 3 4. Eph. 3. 19. Joh. 6. 29. Eph. 6. 16. Act. 15. 9. 1 Joh. 4. 16 19. Magnes amoris amor 1 Tim. 1. 5. James 2 5. 1 Joh. 5. 3 4. 1 Cor. 8. 6. 1 Cor. 12. 6 11. 1 Chro. 28. 9. 1 Tim. 1. 5. The whole mystery of the co-essentiall Trinunity reduced to Practice The Evangelicall Ministry The grand mystery of our Election by Father Son and Holy Ghost reduced to Practice Sicut ergo caetera praedicanda sunt ut qui ea praedicat obedienter audiatur ita praedestinationem suo tempore loco praedicandam esse ut qui obedienter haec audit non in homine ac per hoc nec in seipso sed in Domino glorietur Aug de â—ono persev l. 2. c. 24. Frustra ignorantium auribus ingeris nos Liberum Arbitrium condemnare imò verò damnetur ille qui damnat Hieron ad Cresiphontem Eph. 1. 3 4 5 13. ver Col. 3. 12. Joh. 15. 16. 2 Tim. 1. 9. * Quoties Deinomen Indefinite ponitur non minus Filium Spiritum quà m Patrem designat retineatur uâ—itas essentiae habeatur ratio ordinis calvin instit lib. 1. cap. 13. sect 20. Joh. 14. 10. Joh. 15. 26. Joh. 10. 30. 1 Joh. 5. 7. Colos. 3. Pia sanctorum vigilantia non est ex ipsorum arbitrio sed ex dono gratiae in ipsis per gratiae media exuscitato Colos. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss 4. 12. Confitemur neminem immeritò perdi neminem meritò liberari Prosp. The Epistle to the Ephesians Fides est medium ad salutem tamen ipsius electionis Effectus Impius sensus qui putat beatiorem esse hominem cui Deus nihil dedecit quam cui universaâ— in Christo per Spiritum Sanctum secunâ—um electionem â—ratuitam 〈◊〉 i◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11 5 7 Mat. 20. 16 Matth. 24. 22 24. electi sumus non meriti prae rogativâ non fati necessiâ—are non teâ—â—ritate fâ—rtunae sed altiâ—dine divitiarum sapientiae scientiae Dei quam non aperit sed clausam miratur Apostolus Aug. Prosper Eulgentius The Epistle to the Romans Amori Patris aeterno gratiaeque Spiritus singulari nobiâ— in Christo destinatae totum Salutis adscriptum videmus in Epistols ad Romanos Contumeliam reddit justitia honorem donat indebitum gratia Aug. Epist. 105. Epist. 59. de bono Persev Ench. ad Laur. Pros. * Ephes. 5. 9. The fruits of the Spirit are marks of our election The first Epistle to the Thessalonians Quae sit liberae discretionis in concilio Dei causa supra facultatem humanae cognitionis inquiritur sine fidei diminutione nescitur modo con fiteamur neminem immeritò perdi nemineÌ„ meritò liberari The second Epistle of Timothy 2 Tim. 1. 9. Si omnes liberarentur lateret quid peccato per justitiaÌ„ deberetur si nemo quid gratia largiretur August Ep. 105. II. our Creation Gen. 1. 2. 1 Cor. 8. 6. Job 33. 4. Job 26. 13. Ps. 104. 30 John 1. 3. III. Providence Zec. 4. 6 7. Sam. 10. 6 2 Cor. 3. 6. Luk. 1. 35. IV. The Fall 1 Cor. 1. 9. 1 Joh. 1. 3 1 Cor. 13. 14. Rom. 15 16. 1 Thess. cap. 1. 5. Gal. 5. 5. Titus 3. 5 6 7. 1 Cor. 6 11 Ephes. 5. 25 26 27. verses Gal. 1. 3 4. Act. 26. 18 1 Pet. 1. 18 19 22 23. verses Rom. 5. 6. 8 10. Eph. 1. 13. Rom. 8. 16 Rom. 8. 15. Gal. 4. 6. 1. Hearing the Word Baptisme The Lords Supper 1 Cor. 10. 16. 1 Cor. 11. 24 25. 2 Cor. 13. 14. Prayer The Lords day The Businesse