my self my Being is absolutely necessary every way perfect altogether pure single and infinite I do therefore conclude as Hierome That the very nature of God is being it selfe and therefore he ever was and cannot cease to be he cannot borrow his Being from any thing who gives Being and wel-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 gratefull acknowledgement Rev. 16. 5. Thou art righteous O Lord which art and wast and shalt be because thou hast judged thus And Iesus Christ who is one and the same God with his father is the same yesterday and to day and for ever Heb. 3. 8. The Rabbines upon Exod. 3. 14. expresse 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 it self because it is infinite nor in its causes for it hath no causes but is from it self of it self by it self and for it self for as the Apostle saith All things are of him and through him and to him to him be glory for ever 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 himselfe Men and Angels cannot know him any further then he is pleased to reveale himself unto them The word of God is pure and perfect it doth fully discover Gods 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 happinesse 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 Jesuites tell us that the Scriptures are but a partiall Rule and that we must be beholding to some unwritten word or tradition for the proofe of some points which are necessary to be known and beleeved 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 oâ— salvation to beleeve 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 for ever but some of them deny that this mystery is sufficiently revealed in the written word and therefore I shall make it my businesse 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 joyne in revealing to us the saving mystery of faith and godlinesse 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 eternall John 17. 3. we are taught by the father to come to Christ for salvation John 6. 45. we are taught by the son Iohn 1. 18. Heb. 1. 2. we are taught by the Spirit Heb. 3. 7. Rev. 2. 29. and 1 Iohn 5. 6. the Spirit doth beare witnesse after an especiall manner to this saving truth it is the spirit that beareth witnesse because the Spirit is truth yet all three and therefore the whole Trinity the Father the Son and the Holy Spirit do joyn 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 Saviour 1 Iohn 5. 7 11 12 13 20. Iohn 20 31. if we study the Scriptures beleeve 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. Cyrill 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 any thing 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 Theologicall 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 Puritane 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 Canus 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 professe that they beleeve the equality of three distinct Subsistences in the same divine Essence do yet notwithstanding in their writings grant as much as the Socinians need prove namely that the Doctrine of the distinction and equality of Persons in the same Divine Essence cannot be proved but by unwritten Traditions by the testimony of the Church of Rome c. and yet diverse Papists undertake to defend the doctrine of the Trinity against the Socinians though they know that the Socinians do not at all value traditions or the testimony of the Church of Rome and therefore though divers Papists write against the Socinians yet they do promote Socinianisme by their vaine doctrine of unwritten traditions Stapleton is not ashamed to deny that it can be proved out of Scripture that the Holy Ghost is God or that he is to be worshipped But Salmeron deserves commendation in this point The Scriptures saith he are therefore said to be written by divine inspiration because they instruct us in divine mysteries concerning the Vnity of God and Trinity of Persons Photius in his Bibliotheca shews that Ephraeni did not dispute of the consubstantiall Trinity out of the Testimonies of Fathers but out of the Holy Scriptures Iustin Martyr Athanasius Basil Irenaeus Cyrill Cyprian Tertullian Epiphanius Theodoret and many other of the Fathers did assert the doctrine of the Trinity and some of them did confute the Valentinians Eunomians Sabellians Photinians Arrians Macedonians Samosatenians c. out of the Holy Scriptures The Nicene Synod did urge Scripture for the maintenance of the truth which they declared in the Confession of their Faith and the Synod which met at Constantinople did the like as is most evident to such as have perused those learned and ancient Records Athanasius confounded the Arians by cleare Testimonies of Scripture and in his Book of the Decrees of the Nicene Synod he saith that the true disciples of Christ do clearly understand the doctrine of the Holy Trinity preached by divine Scripture I shall not trouble or amuse the Reader by quotations out of Cyrill Ambrose Hilary Augustine Nyssen Nazianzen or any of those Worthies but now mentioned whose labours have been ever famous in the Church of God yet I must not omit one pregnant proofe out of Augustine who appealed from the Nicene and Ariminensian Synods and challenged Maximinus to dispute with him about the great point of consubstantiality out of the Scriptures Bellarmine himself is forced to confesse that Augustine had good reason to do so because that point is cleare by Scripture but then we must likewise consider what Augustine saith upon this Argument that the thing or sense of any word may be in Scripture though the word it self be not to be found there though the words Trinity Trin-unity Consubstantial are not found in Scripture yet that which is signified by those words may be clearly proved by the holy Scriptures These three are one I and my Father are one Behold a Trinity Trin-unity Consubstantiality and all quickly proved That Rule is of great concernment and very pertinent to the point in hand which Augustine delivers in his third Book and third Chapter against Maximinus the Arian Out of those things which we read in Scripture we may collect some things which we do not read and so both understand and beleeve the thing which is delivered in other words in Scripture then those which we are now forced to use that we may confirme the Orthodox Christians and refute the gain-sayers But I am weary of this task and therefore call upon my Reader to joyne with me in searching the Scriptures that we may find out the truth for reason cannot demonstrate or comprehend these mysteries of faith and the Rule is Rationum fulcro dissoluto humana concidit authoritas CHAP. IV. This single and Eternall Godhead doth subsist in Father Son and holy Ghost without any multiplication of the Godhead WHen Gregory Nyssen undertook to confute the artificiall blasphemy of Eunomius he desired that the true God the Son of the true God and the Holy Spirit would direct him into all truth I have likewise implored the Divine assistance of the Father Son and Holy Ghost that I may open this Mystery of the single Godhead in three distinct Subsistences with faith and prudence perspicuity and reverence I consider that the Godhead is Spiritual and therefore I desire to avoid all carnal expressions in a Treatise of this nature There is a twofold knowledge of God Absolute and Relative the Absolute knowledge of the Eternal Power and Godhead is in part discovered by the works of God as hath been shewen in the first chapter but the Relative knowledge of God I speak of inward relations between the three Subsistences is not nay cannot be attained unto by the light of nature no example can illustrate no reason Angelical or humane comprehend the hidden excellency of this glorious Mystery but it is discovered to us by a Divine Revelation in the written word and therefore our faith must receive and our piety admire what our reason cannot comprehend It is fit therefore that this Grand Mystery of the Divine Trinunity should be soberly explained that it may be stedfastly beleeved and reverently applyed in all Evangelical administrations We read of the Godhead the Nature and Subsistence of God in the holy Scriptures 1. The Godhead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17. 29 I am not at leasure to play the Critique upon the words it is enough for my purpose simply to declare the truth in the most plaine and simple manner 2. The Nature of God is held forth to us in the holy Scriptures which forbid us to give Divine honour to any of those things which are not Gods by Nature Gal. 4. 8 For the Apostle in that place reproves their Idolatry and tels them that when they knew not God that is the only true God who is God by Nature because truly God they did service to them which by Nature are no Gods from whence it is easie to conclude that the only true God whom we ought to serve is God by nature and we read of the Divine Nature 2 Pet. 1. 4. of which all that are regenerate are said to be partakers because they bear his Image for else it is evident that there is an infinite distance between God grace which is not only finite but imperfect also and if it were perfected is but an accident Nay there is an infinite distance between the Nature of God and nature of man in respect of Excellency even then when the two natures are most intimately united as they are by an Hypostatical union in the person of the Lord Jesus 3.
brings in a Christian Catechising the heathens in the Doctrine of the Trinity 3. The forme of Baptism strictly observed in the Churches notwithstanding the great ignorance and contention in the East and the grand Apostacy in the West doth sufficiently prove that this Doctrine of the Trinity had taken deep root in the minds of men and that they were by the providence and speciall grace of God very diligent and faithfull in communicating of it to their posterity from time to time 4. The Doxology or as some call it the Hymn of glory doth evince the same and therefore the Arrians endeavoured to make an alteration in the Doxology and instead of saying Glory be to the Father and to the Son and to the Holy-Ghost they said Glory be to the Father By the Son and In the Spirit from whence we may observe by the way that if we suffer the Fundamentall Doctrine of our Faith to be corrupted we shall not be able to preserve the Fundamentals of our worship pure and uncorrupt 5. The Form of Apostolicall Benediction which stands upon record 2 Cor. 13. 14. doth cleerly hold forth the Doctrine of the Trinity to be a Fundamentall both of Faith and Worship And all who desire the grace of our Lord Iesus Christ the love of God the communion of the Holy-Ghost for their everlasting comfort salvation must beleeve and adore all three as onâ— God blessed for ever 6. All who beleeve in God are commanded to beleeve in Christ as God as one and the same God with the Father Ye beleeve in God beleeve also in me Joh. 14. 1. They are commanded to honour the Son as they honour the Father Joh. 5 23. And therfore the Doctrine of the divine person of Christ as Coessential with his Father is a Fundamentall both of Faith and worship 7. The Doctrine of the incarnation of the Word the naturall and proper Son of God the Doctrines of Christs satisfaction of our Redemption and justification by Christ as an all-sufficient Saviour are Fundamentall Doctrines necessary to be known beleeved and embraced for our eternall Salvation for we know the blood of a meere man cannot give satisfaction to the justice of God for those grosse affronts injuries and abuses which have been offered by man to the infinite Majesty of God The Church of God is purchased with the blood of God Act. 20. 28. And if Christ hath not redeemed the Church with the blood of God then the Church is not redeemed your Faith and our preaching are both vain because you and we are yet in our sins for then God hath not received satisfaction for our sins nor a sufficient ransome for our souls If the Son of God did not take flesh then was not God manifested in the flesh then the whole mystery of godlinesse which should be without controversie great and precious in the eyes of Christians will be cheap and vile and of no account for the whole mystery of godlinesse 1 Tim. 3. 16. depends upon the manifestation of God in the flesh Now the divine person of the Son took flesh the person of the Father was not incarnate 8. It is not enough to beleeve that the Son of Mary is risen from the dead we must beleeve that the Son of God is risen Rom. 1. 3 4. It is Iesus our Lord that rose for our justification Rom. 4. 24 25. Rom. 10. 9. 9. It is not sufficient to beleeve that there is a man sitting at the right hand of God we must beleeve that Iehovah sits there Psal. 110. 1. Mat. 22. 43 44 45. And the like must be said of our Advocate he must be such a one as can plead the worthinesse of his person the merit of his obedience and sufferings one who is able to save us to the uttermost Heb. 7. 25. 1 Ioh. 2. 1. 2 One who can plead with some Authority Majesty Father I will that they also whom thou hast given me be with me where I am Ioh. 17. 24. He speaks with Authority I will he speaks like a Coessentiall and Coequall person and it is for the glory of the Father to beleeve that the Father is in the Son and the Son in the Father that the Son is Lord equal to the Father Ioh. 14. 10 11. Phil. 2. 6 11. Many arguments more might be collected from divers places of Scripture cited above in the fourth chapter of this book and I shall enlarge upon this argument in the ninth Chapter 10. The Holy Ghost is the same God with the Father and Son the same object of divine Faith and Evangelical worship the same Author of the Scriptures and all-saving Grace Mat. 28. 19. 1 Cor. 12. 6. 11. 2 Cor. 13. 14. Through the Son and by the spirit we have accesse to the Father Eph. 2. 18. All Church administrations are to be performed in the power of the Holy Ghost and are made acceptable by the merit of the Lord Iesus Christ. If we will heare the Spirit speaking in the Scriptures to the Churches if we feel the Spirit Sanctifying of our hearts if we do not desire to undermine the foundation of the Christian Church and so overthrow the Church of Christ if we do not renounce our Christian Faith and our Baptisme the Sacrament thereof if we do not reject the fundamentall blessing the best portion of our selves and little ones the grace of Christ the love of God and communion of the Spirit why then I beseech you as the Apostle doth for the Lord Iesus Christs sake and for the love of the Spirit Rom. 15. 30. and for the glory of God the Father Phil. 2. 11. that you will beleeve adore embrace love and obey the Father Son and Holy Ghost as three Divine and Coessentiall Subsistents in the single God-head as one God blessed for ever the adaequate object and Authour of your Faith hope love and happinesse I do not desire to obtrude any thing upon the acutest disputant as Fundamentall that is curious or unnecessary Nay there are many things necessary for the maintenance of â—his truth and refutation of contrary errors when we are to deal with subtile Hereticks which I do not set before the common people as food fit to nourish them and for that reason I do desire them that they will look upon much of my sixth chapter and of some other chapters in this booke as â—t for the direction of young Scholers in this weighty point for I find young wits apt to be seduced by Logicall subtilities or rather fallacies Metaphysical notions Poetical raptures nice distinctions and vaine curiosities from the simplicity of the Gospel of Christ and therefore I have taken some pains in divers chapters but specially in the margine for the direction of hopefull youths who have been too often entangled and ensnared by Socinian fallacies and at last tempted into loud and hideous blasphemies We do therefore lay down these plain truths as necessary to be known and beleeved for the
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 Emperours who were sworn enemies of the blessed Trinity and professed Patrons of Arrianisme 7. The Hereticks did blot out those words Ioh. 4 24. God is a spirit as Ambrose assures us and therefore this practise of expunging such words in the Scripture as did refute their errours was too common amongst the Hereticks of old as we might prove by witnesses enough if that were our businesse 8. These words 1 Ioh. 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 Arrius at the counsell of Nice and Arrius never denyed 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 booke 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 witnesse to the same truth and their testimony is divine 1 Joh. 5. 9. And the truth which they bear witnesse to is a fundamentall truth a saving truth that we may beleeve on the Sonne of God and have eternall 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 equall authority their testimony is personall 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 joyne with one consent and Will in propounding this fundamentall truth and therefore if we do not beleeve and embrace it we give the lye to all the three witnesses in heaven 1 Joh. 5. 10. And if we do beleeve that Jesus is the naturall Son of God in and by whom all beleevers have eternall life then we must acknowledge that Jesus Christ is one God with his Father the true God and eternall life 1 Joh. 5. 20. Christ is God Attributivè Joh. 1. 1. Subjectivè Act 20. 28. 1 Tim. 3. 16. This one proposition That Iesus Christ is the naturall 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 shal never prevail against it or this fundamentall 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 joyn 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 therfore 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 Canonicall 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 forme 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 shew that he looked upon the Doctrine of the Trinity as a Breviary or at least prime fundamentall of the Christian Faith and Eusebius Pamphilus doth the like I might produce many pertinent places out of Irenaeus Tertullian Athanasius Basil Nazianzene Augustin others to make good this useful observation That the prime Fundamentall of the Christian Faith is contained in the Form of Baptism and founded on Mat. 28. 19. It were easie to shew upon what occasion other Articles were added to the publique confessions of Faith in the most renowned Churches in severall ages And it is as easie to prove that the Doctrine of the Coessential Trin-unity was for the matter and substance if not in expresse terms in terminis terminantibus as we say constantly maintained 1. In publique Confessions of Faith composed explained confirmed by the first Generall Councels published by the decrees and edicts of pious Emperours and ratifyed 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 yeers 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 Vsher concerning the unity of Faith who gives a brief aud 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 jugling of the Arrians is so plainly set forth in the most faithfull writers of Ecclesiasticall 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 Councels forge or corrupt Creeds seduce all sorts of men who were led more by interest then Scripture and then to evade or comply with subtile distinctions mentall reservations equivocations and such unworthy shifts for to save themselves from censure in a time of Reformation 2. The Catechismes of the Ancients hold forth this doctrine the Catechumeni were trained up in the knowledge of it Lucian who lived in Trajans time
and laboured more abundantly then any in this service 5. Peter did never claime or exercise any such power over the Princes and Kingdomes of the world as the Pope doth Lu. 22. 25 26. Mat. 20. 25 26. 6. If Peter had desired and usurped any Supremacy over the rest of the Apostles he had thereby degraded himselfe and been last of all Mark 9. 34 35. 7. If the vices of Popes may make them Supream or their errours infallible we are able to prove that by fraud violence and such like black arts they have usurped a power over the consciences of men to lead them â—nto Heresie Antichristianisme Atheisme For by endeavouring to prove their Infallibility by the Scripture and then venting grosse errours as infallible truths upon the authority of the Pope and Church they have tempted some to beleeve neither Church nor Pope nor Scripture The Pope hath told them that they had as good beleeve nothing as not beleeve all and therefore it is to be feared that too many beleeve nothing at all Let us then to the Law and the Testimony and let Christ and his Spirit be heard speake in them and we will proceed to tryal with the Papists upon what points they please We will try all their new Tutelar Gods whether Angels or dead men or their breaden God in the Masse by the 1 Command Their picturing of God and worshipping of him by pictures by the Second Commandment Their Superstitious benedictions Magicall Incantations exorcismes and all those helps to salvation which salt wax spittle bells can afford by the third Commandement and so I might proceed to the Holy-dayes Masses c. or try their Popes usurpations the cruelty of their Inquisition their allowance of Fornication forbidding to marry their equivocations rebellious concupiscence by the Second Table We will by the Gospell of Christ try the Doctrine of Justification by workes their publick prayers in an unknowne tongue their denying of the Testament of Christs bloud to the people we will examine whether there be more sacrifices of Christ then one whether they that dye in Christ rest from their labours I might proceed to examine their Doctrine concerning the Offices and benefits of Christ concerning the nature and use of faith and the Doctrine of the Sacraments and the rest of the points in controversie between us and the Papists And truly when I do read such questions as these I cannot but thinke of those Texts 1 Tim. 4. 1. 2 3. Now the Spirit speakes expresly c. the Spirit doth so expresly condemne these seducing and erring Spirits that whosoever will be perswaded by the evident demonstrations of the Spirit and be over-ruled by his positive definitions in Scripture will confesse that the Papists were very wise in offering to be tryed by unwritten Traditions or the Pope and his adherents in all points in question It is clear that the Popes have taught for Doctrines the Commandements of men He that reades the Epistles to the Romanes and Galathians 1 Cor. 14. Chap. the second Chapter to the Colossians the second Chapter of the second Epistle to the Thessalonians and the plainer places of the Book of the Revelation will acknowledge the Spirit doth speake expresly The Pope must therefore be beholding to his School-men to defend his Doctrine and to his Canonists to keep up his Discipline and pretend no more to Scriptures or pure Antiquity for his Justification If the Anti-Scripturists would but hearken to the Spirit speaking in the Scripture they would say the Spirit hath magnified both Law and Gospel and made them honorable precious and glorious in our eyes I will not insist upon those many convincing arguments whereby the Scriptures are undeniably proved to be the word of God but humbly desire all men to consider whether the true reason why those Arguments do not effectually perswade obstinate men be not cleerly this because men do undervalue the testimony of the Holy Ghost and resist vex grieve or quench the Holy Spirit whose office it is to seale up this and all other saving truths to our consciences and hearts True it is that the law of God is written in our hearts by nature but our nature is corrupted and we are blinded with pride passion prejudice with selfe conceitednes and selfe-love and therefore it is requisite that the wrath of God should be revealed from heaven against pleasing gainfull sins nay unnaturall sins Rom 1. 18. to the end of the Chapter Moreover it is to be sadly considered that the Gospell is not written in our hearts by nature nor can it be found out by any artificiall Demonstration but it is discovered to us by Divine Revelation Rom. 1. 16 17. I know many learned men have used the testimony of humane Authors in a Secondary and subservient way to confirme our Faith in this point but it is cleer that we must rest our Faith upon the Authority of God in this and all other points or else our Faith will not be a Divine Faith God sweares by himselfe because he is the greatest and doth bear witnesse to himselfe in his word Nay to his Word in his Word because he is the truest for he is indeed the prime truth the onely Infallible Truth And hence it is that the Scriptures are called the testimonies of God and the testimony of the Spirit is so often produced 1 Pet. 1. 11. Act. 5. 32. 1 Ioh. 5. 6. It is no shame to adhere to the Testimony of God in the weightiest point Psal. 119. 31 46. Hence it is that the Penmen do so often shew their Commission and cry thus saith the Lord. And hence it is that God doth so often own the Scriptures for his word This is my word saith God this came from my inspiration saith the Spirit 2 Tim. 3. 16. 2 Pet. 1. 21. This is my writing saith Iehovah I will own it and stand to it I have written to him the great things of my Law saith God Hos. 8. 12. The Scriptures are the Oracles of God Rom. 3. 2. They contain the counsel of God Act. 20. 27. God hath given us sufficient assurance that the Law was written by his own finger and all other books by his specâ—al command and inspiration All Scripture is given by inspiration of God 2 Tim. 3. 16 Prophecyâ—ame not in old time the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it came not at any time by the will of man but Holy men of God spake as they were moved by the Holy Ghost 2 Pet. 1. 21. Our Saviour gives a full testimony to Moses David the rest of the Penmen of the Psalms and all the Prophets Luk. 24 44. God hath sealed the testimony of the Penmen by miracles on men and divels we need not expect new miracles to confirm this Old-Testament ancient Gospel both are confirmed by the old miracles which stand upon Record in both But if any man preach a New Gospel we may
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
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 compleat a Courtier as indeed he was 3. Acontius spent a great part of his time in the study of the Mathematicks 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 faire a Testimony to that subtill 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 publike as his Recommendation had been made without his consent because he clearely saw that they practised upon his passionate love of peace to the great prejudice of truth and that he was meerly drawn in to promote a Syncretisme beyond the Orthodoxe 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 Iohannis 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 Religione 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 colours 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 còmpasse of his Catholike Creed in which there is a Snake lurkes which doth not hisse but sting for this moderate man did never say that it was necessary for our Salvation to know and beleeve that the Father Son and holy Ghost are one and the same God who is the only true God blessed for ever And yet it is his maine business and designe in his third Book which is now in English and in his seventh which I hope will never be Englished to shew what are the only points necessary to be beleeved for the attainment of Salvation But Acontius is not very modest when he comes to pass sentence upon the Ancients who were rigidly Orthodoxe and faithfully severe in requiring men to beleeve those grand Articles of Faith which are necessary to Salvation For when he discourses of the faith of the man sick of the Palsie he saith Credebat enim ut par est hominem eum qui Iesus 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 favour with God and therefore he hoped that by this meanes 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 beleeved 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 speakes somewhat like an Arminian and an Anabaptist but concludes like a Socinian that Abraham did beleeve 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 every body is bound to know upon paine 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 vertue and power and he therefore to be the Son of God yea God and the like And then he presently mixes some things of lesse consequence and concludes thus Doubtless that it may evidently appeare to us that these things are likewise necessary to be known either we must have a plaine Text of Scripture that shall pronounce Whatsoever is necessary to be done that also to attain salvation must necessarily be beleeved But there is no Testimony of Scripture that I know which pronounces that what ever ought to be done ought to be beleeved 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 beleeved for the attainment of salvation and therefore he left it out of his Catholick 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 beleeved 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 any more for the discovery of this subtill Sir Judicious Pareus and the Synod of Lublin were able to detect him for all his courtship and hypocrisie 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 errours with him which Alciate Blandrate Gribald or
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 shewen 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 every one 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 onely 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 containe all absolute and relative Perfection but the Formal Relations whereby the Persons are not onely 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 every one 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 Vnitie and the first Vnitie 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 Ioh. 10. 30. and that all three are one 1. Iohn 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 humane Person doth from the humane Nature singularly considered for a singular humane Nature may be separated from an humane Person as is evident in the Incarnation of our Lord and Saviour 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 groundlesse Conceit or a meer 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 Mr. 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 grosse Carnal and absurd Opinion in the Title and 22. page of his blasphemous book For this distinction is not onely 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 any thing separated or divided from it every one of the three Persons is a Person of the Godhead nay every one 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 Reall thing though they are Eminently distinguished by sundry considerations as hath been shewen But it is objected that every one 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 substantiall and formall Gods To this grand objection I make these few returns by way of answer 1. Every one 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. The peculiar relations do distinguish but they do not compound for they do not super add any new Entity much lesse 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
Sabellians and Arrians do acknowledge to be the true God but this is spoken of Christ saith Saint Iohn chap. 12. 41. These things said Isaiah when he saw his glory and spake of him But the Holy Ghost hath his share in this prophesie Acts â—8 25. therefore they who beleeve both â—estaments must concluâ—e that the Father Son and the Holy Ghost are one and the same God Finally the Personall actions and properties of these three declare them to be distinct persons therefore it is easie to conclude that Father Son and H. Ghost are three distinct persons and yet one and the same God That the Spirit is a person of the Godhead hath been proved in the fourth chapter of this Book That he is a distinct person from the Father and the Son is most clear by that which hath been said both in that chapter and in this and all those places might be heaped up which prove the personal appearance of the Spirit when he did assume the shape of a Dove and appeared as in Tongues of fire his teaching leading acting ruling comforting distributing of gifts and the like together with the several phrases of him in Scripture and frequent joyning him with the Father and Son as their equall in power and authority in bestowing all spiritual and eternall blessings do evince the same The notes of distinction Another even the Spirit These three c. The change of the gender in relative Articles which must necessarily be referred to the Spiâ—it is very considerable But I have said more then enough upon this point and therefore proceed to make the distinction of these three uncreated persons yet more evident V. These uncreated persons are sufficiently distinguished by their Order The Scripture doth most commonly place the Father first in order the Son second the Holy Ghost third when all three are named and by the inward and personall actions which have been mentioned it doth appear that this is the Naturall Order of these uncreated Persons for the Son cannot be placed in Order before the Father because he is naturally begotten of the Father the Holy Ghost cannot be placed in order before the Son because he doth naturally proceed from the Son this is the proper and natural order Basil the great in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complains that some in his time did place the Son in order before the Father and the Holy Ghost before the Son that they might gain some advantage by that device Basil tels them that he had received order from the Lord to Baptize in the name of the Father Son and Holy Ghost and therefore was resolved to preserve that order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inviolable notwithstanding any devices or attempts for to prevent it When the Witnesses in Heaven are reckoned up in a businesse of the highest consequence they are reckoned in this very order 1 Iohn 5. 7. The Father the Word and the Spirit But it is confessed that sometimes it is most agreeable to the scope and purpose of the Holy Ghost to place the Son before the Father as appears 2 Cor. 13. 13. Gal. 1. 1. and hence it is likewise that the Holy Spirit is sometimes placed before the Son as Revel 1. 4 5. and sometimes before the Father and the Son 1 Cor. 12 4 5 6. But the natural order doth not overthrow either the equality or coeternity of the Persons nor doth that order of Enumeration which is pro instituto overthrow the natural order and both do sufficiently prove the distinction of the three uncreated Persons VI. The Divine Persons are sufficiently distinguished by their Personal Properties The property of the Father is to subsist of himself that is to receive subsistence or subsisting life from none but himself I shall not enter into that sad dispute whether this Personal Property be Absolute or Relative whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not import something as Positive and absolute as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is pleaded that the selfe subsistence of the Father is not his Fatherhood and that that rule is beyond dispute Habere subsistentiam à se non dicit respectum ad Aliud vel Alâ—um And therefore I humbly offer it to the consideration of the learned whether that self subsistence whereby the first person is dâ—stinguished from the Son and the Spirit be Absolute or Relative I will not take upon me to determine any thing in so deep a point or suffer my reason to wax wild and wanton in discoursing of so great a mystery and therfore though there be something hinted which may amount to a videtur quod sic in the behalf of the lesse common opinion in the 142 age of this book and it is clear that all three Persons are nothing else but the Godhead considered with all absolute and Relative perfection yet I conceive it safest to wave that point and conclude with that learned divine Nos fidelem ignorantiae professionem temerariae assertioni praeferendam judicamus Whether then this self-subsistence be Absolute or Relative it is enough for our present purpose to prove that the first Person of the Godhead is distinguished by his self-subsistence from the blessed Son and holy Spirit The self-subsistence of the Father is Incommunicable It is proper and peculiar to the first Person to have subsistence from none but himselfe and to be the first Personal Principle which gives subsistence to the other two coessentiall and coequall persons The Son receives subsistence from the Father the Spirit receives subsistence from the Father and the Son as hath been proved above and therefore this self-subsistence doth make a very remarkable and undeniable difference between the Father and the two other uncreated Persons Some learned men have from hence inferred that because the Father alone hath subsistence from himselfe therefore the Father alone is God of himself But the consequence is absurd for they do not distinguish between the Essence of God the peculiar subsistences in the Godhead The Essence of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is one and the same in all and every one of the uncreated Persons it is if I may so speak a self-essence and essence it selfe a self-Deity because every one of the Persons is truly properly essentially God God himselfe and therefore if the Essence of the Father be a self-Deity so is the Essence of the Son and Spirit The Divine Essence of the Son is not begotten caused produced any more then the Essence of the Father the subsistence of the Son is begotten but not caused the Divine Essence is communicated to the Son but it is not begotton by the Father for the Father doth communicate that selfe same Divine and entire Essence which is in himselfe by begetting the personal subsistence of the Son in the Unity of the Godhead from the dayes of eternity Christ is not God by grace but by nature and the Will of the Father did not precede and
his people from their sins The first of these Propositions cannot be refused because it is grounded upon clear Scripture and he who rejects a point of the least concernment which he knowes to be revealed in Scripture doth not indeed and truth beleeve and embrace any truth at all no not truths which are of the highest concernment upon the right ground and true reason namely because God hath revealed them to us in the holy Scriptures of truth A Fundamentall point is of such high concernment that whosoever is ignorant of it is condemned for his meere Negative Infidelity and whosoever doth refuse to beleeve it is condemned for his Positive Infidelity because he rejects a truth delivered upon the Authority of God and a truth so highly credible that it is necessary to be known and beleeved for his own salvation Our Faith Piety Hope Charity Salvation are all grounded upon these necessary and Fundamentall truths Those truths or points of Doctrine are Fundamentall without the plaine and expresse knowledge whereof we can neither savingly beleeve in Christ nor rightly worship God in Christ to the obtaining of eternall life The Grand Mystery of three Divine and Coessential Subsistents in the single Godhead is a Fundamentall point I desire to make this point very plain 1. For the satisfaction of the weak 2. Information of the ignorant 3. Conviction of the obstinate 4. Edification of the meek and humble It is most cleare and evident that it doth highly concerne Christians to acknowledge 1. A Deity against the Atheists 2. The Unity of this Deity against the Pagans 3. A Trinity in this Unity against Turks Jewes Heretiques both Ancient and Modern We must 1. Know 2. Beleeve 3. Acknowledge 4. Worship 5. Obey 6. Trust to and depend upon three Persons and one God Our blessed Lord in that excellent prayer of his which is most largely recorded Iohn 17. saith That this is life eternall to know the Father the only true God and Jesus Christ whom he hath sent ver 3. This Text hath been opened and vindicated at large in this Book already from the 44. page to the 54. and therefore I shall make quick work now and desire you but to compare this Text with 1 Iohn 5. 20. We are in him that is true even in his Son Jesus Christ. This is the true God and eternall life both texts tell us that it is eternall life for to beleeve that the Father and the Son are the only true God and therefore this is a fundamentall point And the Scripture speakes expresly that these three the Father the Word and the Holy Ghost are one one God for the witnesse or testimony delivered by these three is the witnesse of God 1 Joh. 5. 7. 9. But it is objected by some that the words These three are one 1 Joh. 5. 7. are not to be found in some ancient Copies and therefore it will not be safe to build a point of such weight and consequence upon such a weake foundation To which we answer It is true that these words are not to be found in the Syriack Edition but they who speake most modestly do acknowledge that the Syriack Edition is not Authentick Learned Heinsius is much offended with that Edition as appeares by his Annotations upon 1 Ioh. 5. 7. And if we consult the Scriptures and compare this Text with the following Verses and with some other places of Scripture which are more plaine and then adde the testimony and Interpretations of the ancient and Reverend Doctors of the Church concerning the words in question we shall be able to passe a right judgement upon the point in hand 1. The equality of the Number of witnesses suites very right three witnesses on earth and three in heaven 2 The opposition between the quality of the witnesses witnesses on earth and witnesses in heaven and yet their sweet harmony and agreement in one testimony all six beare witnesse to one and the same truth 3. The diversity of the very nature of those three who beare witnesse on earth and the unity of their divine nature who bear witnesse in heaven is very considerable and it is excellently expressed in the variation of the Phrase These three are one ver 7. and these three agree in one namely in one testimony ver 8. Though their Nature be different yet their Testimony is the same But it is objected that the Complutensian Bible saith of the heavenly witnesses that these three agree in one ver 7. I humbly offer this satisfaction to pious and learned men That we have good reason to beleeve that there is an imprudent addition in the Complutensian Bible rather then an omission of so many ancient and approved Bibles and therefore it is fit that that addition should be expunged out of that one Copy by the concurrent testimony of so many Copies Moreover it is cleer by the joynt testimony of other Copies that the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are omitted in the 7 ver and the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belong to the eight verse and therefore there is an inexcusable omission and an imprudent transposition in that corrupt edition But then it is farther objected that these words These three are one are wanting in some other Greek copies for answer I proceed in my observations 4. If we look upon the Scripture account in other places we shall find it exactly agreeable to the account in this place 1 Ioh. 5. 7. In the eighth of Iohn our Saviour pleads that two witnesses in Law were sufficient for the proof of any point Joh. 8. 17. and in the tenth verse saith he I am one and my Father that sent me is another they are two witnesses and yet but one God I and my Father are one Joh. 10. 30. One in power and therefore one in nature He speaks not of the spirit because Christ was not yet glorified nor was the Spirit yet manifested by that eminent and glorious mission and effusion which was to follow after the Ascension of our blessed Lord. But he did foretell that the third witnesse was to be sent from the Father by the Son Joh. 15. 26. But when the comforter is come whom I will send unto you from the Father even the spirit of truth which proceedeth from the Father he shall testifie of me I might adde to these testimonies all other places of Scripture wherin all the three witnesses are named together and then produce all the places which have been formerly cited in this booke to prove the coessential Trin-unity of those heavenly witnesses 5. The copulative And in the beginning of the verse 1 Ioh. 5. 8. doth very fitly connect the whole seventh verse with the eighth as they are printed in our ordinary translation 6. Hierome doth assure us that the words in question were expunged by the Arrians because these few words do hold forth an undeniable proofe of the divine and