well call upon him for new miracles Nay the very preservation of the Scriptures in despight of Tyrants Heretiques and Divels is a convincing miracle In a word the Testimony of the Penmen is sealed 1. By the Oath of God 2. By the blood of Christ 3. By the testimony of the Spirit 4. By the Efficacy of the Spirit The Testimony and Efficacy of the Spirit is that sweet Subject which I am now more especially engaged to insist upon the Testimony of the Spirit to the heart and conscience of every true beleever in particular is a convincing Testimony But it will be said that this is such an Argument as none can take notice of and therefore altogether insufficient to perswade other men to beleeve to whom no such Testimony hath been vouchsafed 1. I answer This is an Argument indeed whereby I cannot convince others but this is an Argument which makes all other Arguments effectual to convince me 2. The Efficacy of the Spirit in the word upon the hearts of enemies is very considerable Their minds are inlightned their judgements convinced their consciences awakened terrifyed their hearts smitten because the very thoughts of their hearts are strangely unexpectedly discovered their souls embowelled and their marrow as it were melted in their bones by this almighty spirit speaking testifying working in with the word the very letter kils them the very savour confounds them though bold Athiests scoffe at the word and do in their Jovial fits blaspeme the spirit yet sometimes their hearts quake their joynts tremble even as Belshazzars did at the very sight of the hand-writing when they do but glance their eye upon some startling Text. Their consciences do often joyne with the word and spirit against themselvs against their wils for though they be self-willed yet they are after some soule-searching Admonition self-confounded and selfe-condemned men Tit. 3. 10 11. And though the malice of some men bee too strong for their wit reason and conscience yet it is not too strong for the spirit in the Word all the powers of Hel in them are over-powred by this good Spirit all the strong-holds of Sathan batterd and they themselves so confounded that they seeme to be even damned already they thinke themselves in Hell above-ground when they are stung and bitten they fall into the passion of the heart and are taken with such Hellish convulsion-sits that they do even foam at mouth and gnash with their teeth they are cut to the soule and tormented in their conscience they cry and howle and fight against the Spirit but all in vain for even they are out-witted and over-powred who are not converted by this stinging Efficacy of the Almighty Spirit What shall we say to these things If Idols have been overthrown Oracles silenced Divels convinced by the Majesty of the Spirit in the holy Scriptures and so over awed by the Spirit that they have been forced to confesse nay beleeve these truths at which they tremble then surely those bold theists are worse then devils who do not tremble at the Word because they do not beleeve the Spirit 3. Look upon a soule in its Agony and Pangs in its Throws and conflicts at its first conversion or in its After-throws upon some sadrelapse and observe how the wit is captivated reason conquered conscience confounded heart broken and will turned nay all the powers of corrupt nature overpowred and overturned by the word and spirit of God And then you must needs cry out O the divine Efficacy of Scripture which turns a Lyon into a Lamb a Goat into a sheep a man a Beast a Divel into a Saint and perswades Philosophers and Courtiers Emperours and souldiers Publicans and Harlots Mariners and Politicians to embrace a Religion and run a course clean contrary to the carnall and Divelish wisdome of their proud reason contrary to the stubborn resolutions of their perverse wils in a word contrary to their very nature education custome contrary to dictates of policy and reasons of state contrary to their passions lusts interests friends CoÌ„panions O victorious spirit What aileth what aileth thee O thou man of war and pride thou Secretary of nature Advocate of the Devil to hâ—ng the head and weep to resigne thy estate lay down thy Commission and thy Armes burn thy Conjuring-books and sacrifice thy dearest life in the maintenance of that truth which thou hast formerly contemned I must cry as he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the power of the Word Behold the Efficacy of the Spirit in the word conquering and triumphing over the subtilty and obstinacy the pride and malignity of carnal men The promises of God are better then all the proffers of Sathan the divel shewes us the glory of the world the Scripture shewes us the vanity of the world and the conscience is convinced by the word and Spirit that the reversion of Heaven is infinitly better then the possessions of earth all the kingdomes of the world and glory of them are not worth one dayes Communion with Jesus Christ nay one dayes comfort from the Gospel and Spirit of Jesus Christ. Good reason have we then to beleeve the Spirit Angels admire and Divels tremble at the Majesty of the word Saints beleeve obey adore the Majesty of the Spirit speaking in the word of truth and life of grace and glory The Familists might learn by this sad discourse to beleeve the Spirit of God speaking in the word of God and not beleeve their own natural carnal phantastical spirits which contradict the word and spirit of God The Familists did learn of the Papists to call Orthodox Protestants Scripture men to scoffe at them as Scripture-wise and to say as Stapleton and divers others do that the most diligent conference of Scriptures is the ready way to the most damnable errours That the fountains of Greek and Hebrew are neither pure nor necessary and the like And yet Howlet in his Epistle to Queen Elizabeth did lay the sin of the Family of love to the charge of the Protestants But Dr. Raynolds our learned Champion in his conference with Hart doth vindicate the Protestants and make it evident that such as were godly and learned in the Scripture did detest Harry Nicolas that imp of Sathan and master of the Family of Love therfore they could not lay the Families sinto our charge as if we did foster that venemous vipers brood I keep to the Doctors own expressions that you may see how the zeal of that meek Moses was enflamed in this contest which did march into the field with Papists to strengthen their hands against Protestants The Anabaptists likewise might learn from hence to make the spirit speaking in the word the Judge of their pretended Revelations if they were not too conceited of their own inventions and apt to fall in love with the dreams of their own feaverish brain with their weak arguments but strong delusions The
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
Chapter A Divine Person is Spiritual for God is a Spirit the Father of Spirits the Spirit of Spirits an infinite Spirit and therefore hath life the best of lives nay is life it self in perfection and therefore we read of the understanding and will of God an understanding life is the best life that we are acquainted with and the life of God is a subsisting life every one of the Divine persons is subsistent and therefore every one of them hath subsisting life We may then safely conclude that every one of the Divine persons is a spiritual and infinite Subsistent I say Subsistent to shew that I do not abstract the Subsistence of the person from the Divine Nature in which the person doth subsist herein all the three Persons do agree Moreover every Divine Person hath some Relative perfection for they are mutually related to one another Finally every Divine Person hath some peculiar and incommunicable propertie But if we come to treat of any peculiar manner of subsisting or the Order of subsisting or that singular relation which is properâ—o â—o every one of the three or any certain â—ncommunicable propertie whereby any one person is distinguished from the rest â—hen we must leave treating of what is common to all three persons and shew wherein these Coessential persons differ or whereby it doth appear to us that they are distinguished We will therefore for Orders sake enquire 1. What distinction there is between the Divine Nature and the Divine Persons Father Son and holy Ghost 2. What difference there is between â—reated and uncreated persons 3. How these three uncreated persons are distinguished from one another This question concerning the Distinction of the Divine Nature and these three most glorious persons which subsist in it is the most difficult point in all Divinitie â—nd therefore I humbly beg the assistance of all these glorious persons that I may conceive and write judiciously and reveâ—ently of this profound and glorious Myâ—â—erie of Faith I remember that excellent â—peech of judicious Calvin Non minori â—eligione de Deo nobis loquendum quam cogitandum sentio quicquid autem de Deo a nobis cogitamus stultum est quicquid loquimur insulsum What ever we thinkâ— or speak of our own heads concerning God will be like our selves unsavourie foolish and vain No language is rich enough no words are significant enough to declare this profound Mysterie which the understanding of men and Angels cannot comprehend nor the tongue of men and Angels express if all the Saints and Angels in heaven and earth should sit in Councel and communicate their notions to one another about this Argument they would acknowledge this Mysterie to be not onely inexplicable and unspeakable but unconceiveable and incomprehensible 1. Concerning the Distinction which is between the Divine Nature and a Divine Person it is to be considered that I have most studiously declined the describing of a Divine Person in abstracto for the reasons mentioned above and I might add many others but it is enough to say that the most cleanly Abstraction doth but suggest an inadaequate Conceit of a Divine Person and when you abstract the nature of God from the personalities men are apt to dream of some strange God that is neither Father Son nor holy Ghost and so to create a new God or to conceive that the Divine Nature may as the humane nature of Christ doth subsist in alieno supposito 2. They who denie the Trinitie must if they be not worse then Turkes or Socinians acknowledge that God the Father doth subsist and therefore they are engaged to shew the difference between the Essence and Subsistence of the Father as well as we are who believe the Trinitie But there is no greater a distinction between the Person of the Father and the Nature of the holy Ghost then there is between the Person of the Father and the Nature of the Father for the Nature of the Father and the holy Ghost is one and the same Divine Nature which is as impossible to be divided or multiplied in two or three Persons as it is in one single and undivided person because the Divine Nature is single and infinite and the Divine Persons do mutually subsist in one another and all three Persons subsist in this single and undivided Nature which is indivisible immultiplicable and most purely and singularly one and the same infinite perfection in all three Persons and there can be but one most single absolute and infinite Perfection 3. The Divine Nature is subsistent necessarily and perfectly subsistent the most perfect manner of subsisting by and of it self is due to the most perfect Nature 4. The Divine Nature is not indifferent to subsist in the Father Son and holy Ghost or out of them for in regard of its infinite Perfection and actualitie it can neither subsist without or otherwise then in the Father Son and holy Ghost because the Divine Nature cannot subsist without all or any of that Relative perfection which shines in these three glorious persons who do all subsist in the same Divine Nature and yet mutually subsist in one another with all Relative Perfection The reason is most clear because the Divine Nature being infinite in perfection must needs contain and comprehend all Relative as well as all absolute Perfection 5. God is not compounded as Angels are of Nature and Subsistence for whatsoever doth belong to the Perfection of God doth belong to the Nature of God and therefore God doth not subsist by the superadding of any thing or manner of a thing any Modus that is as the Schooles speak Extraessential or really distinct and separable from the Essence and Nature of God And we have formerly shewen that the Essence of God is intrinsecally necessary and infinitly perfect and therefore the most perfect manner of subsisting by and of it selâ— is due to the most perfect Nature 6. Although Men and Angels are not able to comprehend much less express this incomprehensible Mysterie yet we may set satisfactorie bounds to our thoughts and discourses by the Analogy of faith for the Scripture saith that the Father and the Son are one and that all three Persons are one and therefore we do conclude that as the infinite Perfection and Actualitie of the Divine Nature doth require three Subsistences because this infinite Perfection doth contain all Relative as well as all absolute Perfection so doth the single and most singular Nature of God require that these three glorious Persons subsist in the Vnitie of the Godhead Now we are sure that the One-nesse or singlenesse of Gods Nature doth well agree with the infinitness of his Nature because there can be no multiplication of that which is infinites there cannot be two or three infinites and therfore we must needs conclude that these three Subsistents are one infinite God subsisting with all absolute and Relative Perfection This is the Sum
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
but one onely God they are Consubstantiall Coequall Coeternall they have one Nature Minde Will Power Godhead Some b of the Ancients who meant well said there were three Substances but they meant three Subsistences or Persons as Hilary expounds them for saith he They did not intend to assert three different essences Hence it is that such as were more wary in their expressions did use the word Subsistence and said that there were three subsistences but one substance or essence in this divine Trinunity This is the first of all the Commandements to acknowledge one only God Mark 12. 29. As there is but one Mediatour to intercede so there is but one God to justifie and intercede unto for justification 1 Tim. 2. 5. Rom 3. 30. Gal. 3. 20. It is one and the same God who commands heaven and earth Deut. 4. 35 39. Isa. 37. 16. The gods of the heathens were false gods dunghill-gods or devill-gods Magistrates are but mortall gods they must die and rise to judgment and hold up their hand at the tribunal of Jehovah Psal. 86. 8 9. 10. Psal. 82 6 7. 1 Cor. 8. 6. I prove this point at large because I perceive by Mr. Fry his sad account we are much misconstrued in this weighty point as if by acknowledging three distinct subsistences we did create two new Gods and affirmed Jesus Christ and the Holy Ghost to be two distinct Gods both from the Father and from one another But we are no Tritheites We acknowledge a Trinunity as well as a Trinity in opposition to the errour of the Tritheites we believe the Unity of the Godhead and I never read of the Trinity of the Godhead in English untill I read it in the Title of Mr. Fry his Opinion which he delivered to the House and hath since printed and published to the world We do believe that God is one most singly and singularly one and an only one The unity of the Godhead is not a generical or a specifical unity but a most singular unity which I need not call a numerical unity as some do I had rather call it the most single singular and perfect unity as some profound Divines do who have told me what I have read in others that I had need be very curious in the delivery of this weighty point All the three Persons have one and the same single and infinite Godhead and therefore must needs mutually subsist in one another because they are all three one and the same infinite God Three consubstantial coessential coeternal coequal Persons are distinguished but not divided are united but not confounded united in their one nature not confounded in their distinct subsistences nay though their subsistence is in one another yet their subsistences are distinct but their nature most singularly the same nay the divine naturâ— is as singular as any one of the single subsistences and yet whatever is proper to the Divine nature is common to all three of these Divine subsistences and the Divine nature doth not subsist out of these three Divine subsistences But the more we deliver concerning the unity of the Godhead the more advantage do the Socinians hope to gain for the justifying of their blasphemous dreams for â—f this unity of the Godhead be not only â—otionall but reall and God is most singly and singularly one and an onely one as hath been proved why then say they We will be bold to urge an invincible argument to prove that God the Father alone is God and therefore neither Jesus Christ nor the Holy Ghost is truly and properly God by nature God the Father alone is the onely true God but neither the Son nor the Holy Ghost is God the Father Ergo neither the Son nor the Holy Ghost is the only true God For the proof of this Proposition That the Father alone is the only true God they cite some of those places which I have alleadged to prove the unity of the Godhead but they lay most weight upon Iohn 17. 3. Behold say they a plain acknowledgment from the mouth of Jesus Christ Christ doth acknowledge his Father to be the onely true God and therefore doth exclude both himselfe and the Holy Ghost for there is but one only God and God the Father alone is that only true God These subtile Hereticks are guilty of a pitifull piece of Sophistry in the drawing up of this argument which is more full of blasphemy then wit for observe 1. Our Saviour doth not say That we may know Thee only to be the true God but That we may know Thee the only true God For as Athanasius said well We must know Iesus Christ to be the onely true God also because Christ and so the Holy Ghost also is one and the same God with the Father all three Persons are the only true God for though they differ in subsistence they do not differ in nature they have all of them one and the same singular Godhead the self-same divine nature the Father Son and Holy Ghost are but one and the same infinite Spirit one Jehovah one God who is the only true God God blessed for ever Now it doth not follow that the Father Son and Spirit do differ Essentially because they differ personally for these three are â—ne 1 John 5. 7. One God who is the onely â—rue God The Father is the onely true God behold the praedicate in that proposition is not personall but essentiall and â—very Essentiall Predicate belongs to all and â—very one of the three persons because they have one and the same Divine Essence and therefore the Apoâ—â—le saith these three are â—ne 2. Observe how the 17. of Iohn and â— verse is expounded by Iohn himself â— Iohn 5. 20. And we know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true in his Son Iesus Christ. This is the true God and Eternall life Now adde Iohn 17. This is life eternall to know thee the onely true God c. and then put all together thus This is life Eternall that they might know thee the onley true God and Iesus Christ whom thou hast â—sent The onely true God for as Iohn himself expounds This Iesus Christ is the true God and Eternall life 1 Iohn 5. 20. 3 Observe that Iohn himself expoundâ— this also of the Holy Ghost for Father Son and Holy Ghost are one onely God 1 Ioh. 5. 7. These three are one and therefore iâ— doth not at all follow that the Son and Spirit are not the true God because the Father is the onely God for they are all three one and the same God who is the onely God the only true God 4. Observe that I do not as some learned men do onely affirm that the word onely is put there to
have been but there is no reall thing in God which might not have beene 2. There can be no reall relation between two extremes one of which two extremes is unchangeable and the other might not have been 3. God was not in any passive Potentiality or Power before he did create the world to receive any reall act because he is really a pure act and it is evident that a new reall relation is a kind of act wherof the pure single perfect and unchangeable essence is uncapable 4. Our weak understanding comparing God with the creatures is apt to frame many denominations which according to the manner of signifying seem to import as if God were in potentiâ ad multa yet if we do consider the thing signified as we ought in a way agreeable to the pure single and infinite Perfection of God we shall find that these are but extrinsecall denominations This point is much beaten upon by the most acute Schoolmen and Writers of Metaphysicks and therefore I need not insist upon it only observe that when I say created persons are distinguished by a heap of Accidents I do not mean that a person is made compleat in his subsistence by any Accident or an heap of Accidents for I have refuted that conceit in this present chapter pag. 73. I hasten to the eighth Difference VIII Humane Persons with whom we are best acquainted may exist in a very different time as well as in different places some lived before some since the flood some before the Incarnation others since the Death and Resurrection of our Lord and Saviour but herein all agree that time is the measure of them all their duration is very imperfect their duration is not always contemporary never Coessentiall But all three uncreated Persons are Coeternal because they are Coessential because they have the same divine eternal Essence Angels are said to have an eternall duration but they are not eternall in the same sense that the Father Son and Holy Ghost are Eternall 1. Because they were created Coloss. 1. 16. and therefore did begin to be they have not as the Schools say an interminable or interminated duration à parte ante 2. If they had been created from eternity yet they could not have beene esteemed Coeternall with their Creatour who did create them out of nothing and did not beget or breath them forth in the unity of his own divine Essence 3. There can be no lesse then an infinite difference between the finite dependent changable defective duration of an Angel and the infinite independent immutable duration of these three uncreated and all creating persons who are one independent unchangeable eternall infinite God the eternity of the three glorious persons is interminable indefectible immutable 4. If Angels had been created from eternity yet they would not have been essentially or intrinsecally eternall because their essence doth not include any repugnancy to an actuall beginning 5. If Angels had been created from eternity yet God might have annihilated them afterwards and then they had actually ceased to be 6. Although they were not actually annihilated yet the very possibility of being annihilated is enough to prove their duration terminable changeable defectible and therefore though they had been created from all eternity they would not have been coeternall with their maker nor would three Angels have been coessentially coeternall with one another 7. If Angels had been created from eternity they would have been eternall not by any intrinsecall or naturall duration as hath been proved and therefore they would have been eternall only by an extrinsecall denomination taken from the Eternity of God 8. Upon consideration of the Premises many Reverend Doctours of the Church conclude that Angels are eternall only à parte post and they are eternal à parte post not by their own nature but by the free favour and appointment of God and therefore there is an infinite difference between the duration of these three uncreated persons and the duration of the most glorious Angels in Heaven Angels are muâ—able and God is free Agent both in respect of Creation and in respect of preservation and therfore God and Angels are not Coeternall as the Peripateticks dreamt God did voluntarily engage himself to create and preserve Angels by his own Decree and therefore that subordinate aeternity which they have à parte post is vouchsafed unto them by the free and undeserved favour of God For as Damascen saith well whatsoever had a beginning would soon have an ending if he who gave a beginning to it by his infinite power should think fit to suspend his upholding and preserving influence or put forth his Almighty and irresistible power against it in a destructive way I will not take this faire occasion to speak of the acts or motions of Angels to make this difference seeme greater for that which hath been said is suâ—â—â—cient to make it evident that Angels do not coexist with God the Father with the same duration wherewith God the Son and God the Holy Ghost do coexist with him because these three coessentiall persons are Coeternall they are all three one God who is his owne Essence his owne Eternity The Scripture calls the God of Israel the Eternity of Israel 1 Sam. 15. 29. and Aristotle calls him life it selfe the best life an Eternall life that hath neither beginning nor ending nor succession and therefore it is evident that he did not beleeve God to be subject to change or variation God is saith he a self-sufficient and eternall life God is truly self-sufficient because he is alsufficient he is infinite in perfection and therefore infinite in duration his infinite perfection and duration is nothing else but but his infinite Essence and this infinite Essence is the self-same in all three Coessentiall Coeternall and Coequall persons as hath been proved And therefore we have good cause to rejoyce and triumph in this glorious difference between created and uncreated persons Give me leave to sweeten this dispute with some devotion We have an everlasting Father an everlasting Saviour and an everlasting Comforter and we have good cause to lay a charge upon our immortall souls to blesse praise all three Coeternal persons for their eternall love our eternall redemption and salvation Praise the Lord O my soule while I live will I praise the Lord whilst I have any being will I sing praises to my God and put confidence in him for with the Lord there is plenteous and eternall redemption But O put not your trust in Princes nor in those sons of men in whom there is no salvation for their breath goeth forth they returne to their first earth and in that day all their thoughts and counsels perish Happy is he that hath the God of Jacob for his help whose hope is in the Lord his God which made heaven and earth the sea and all that therein is
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
maintaining of saving communion with God 1. That God is For he who commeth unto God must beleeve that God is Heb. 11. 6. 2. That there is but one God Deut. 6. 4. 3. That the Father Son and Holy Ghost are this one God because they are all three Coessentiall subsistents in this most single Godhead 1 Cor. 8. 5. 6. Phi. 2. 6. 1 Io 5. 7 Ioh. 10. 30. Mat. 3. 16 17. Mat. 28. 19. Act. 5. 4. 1 Cor. 12. 6. 11. 2 Cor. 13. 14. Ioh. 15. â—6 Rev. 1. 4. 5. Reverend Calvin was not so morose and austere in this point as to contend about unnecessary words or curious phrases so there were such words used as did fitly and fully expresse the whole mistery of Faith in this weighty point and sufficiently refute the damnable errours of Arrius and Sabellius If men will but acknowledge 1. That the Father Son and Spirit are one God and the selfe same God 2. That the Son is not the Father nor the Spirit the Son but that these three are distinguished by speciall Relations Incommunicable and unchangeable properties so that there is a Trinity of Coessentiall Subsistents in the selfe-same Divine Essence we are all agreed Arrius would acknowledge that Christ is God buâ— not Consubstantiall or Coessentiall with his Father for he did deny Christ to be the same God with his Father And in like manner the Socinians will say that they acknowledge and maintaine the true Divinity of the Son and Holy Ghost but they do deny that the Son and Spirit are one and the same God with the Father and affirme that the Reformed Churches who beleeve that all three persons have the selfe same God-head do ascribe a false and imaginary God-head to the Son and Spirit which the Holy Scriptures do no where acknowledge or declare And this is the true reason why the Orthodox Doctors of the Church have been so unanimous especially of late yeares in maintaining this Proposition Pater Filius Spiritus Sanctus sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father Son Holy Spirit are one and the self-same God On the other side Sabellius acknowledged that the Father Son and Holy Ghost are one God but if you say that the Father Son and Holy Ghost are three different subsistents then he cryed out as M. Fry doth that you acknowledge three Gods the best way to avoid these saith judicious Calvin is to say That there is a Trinity of Persons in one and the same essence of God For we must needs acknowledge the unity of the Divine nature because we read that the Father Son and Spirit are one and we must acknowledge the Trinity of these Coessentiall Subsistents or persons because we read that they are three Now the Trinity and unity make a Coessential Trinunity if the unity of the God-head and Trinity of the Subsistents or persons be acknowledged we shall not wrangle about curious phrases or unnecessary words The most judicious and moderate men amongst the Orthodox Doctors of the Church agree in this The learned and Reverend Doctor Davenant in his judicious exhortation to Brotherly Communion betweene the Protestant Churches teaches us how to distinguish between points that are fundamentall and Problems or Propositions that are not Fundamentall and when he comes to reckon up Fundamentals he instances in the Trinity and expresses himself after this manner That God is one in Essence three in Persons distinguished betwixt themselves That the Son is begotten of the Father That the Holy Spirit is the Spirit of the Father and the Son That these three persons are coeternall and coequall All these saith he are deservedly determined and ranked amongst the Fundamentall Articles Now if any should contend that all those things which are disputed of the School-men of the manner of proceeding and begetting are also fundamentall and necessary to be determined on one side verily he by this his rash judgement would gaine no favour with Christ. But it is objected by some who do acknowledge Christ to be God that they have no reason to close with us when we say That Iesus Christ is Coessentiall with God his eternall Father because we do impose a new word upon them and so make a new Fundamentall of our own Inventition to which I answer 1. That if we make an old truth plaine by a new word they ought to forgive us that injury 2. We explaine our new Terme 3. We save them the trouble of an artificiall and tedious deduction for as soon as they do but understand the word they must necessarily imbrace the sense and acknowledge that though the word seem new to them yet the Doctrine is old for if the persons be of a different Divine Essence then there would be more Gods then one 4. We doe hereby secure them against the subtilty of pernicious Hereticks who endeavour to seduce them into damnable Heresies For if the Father Son and Spirit have not the same Divine Essence then either there will be more Gods then one or else the Son and Spirit are no Gods at all but such petty inferiour Gods as the Socinians make them 5. No man that hath a sound braine and a single eye can conceive that there are divers Gods in the same Essence and therefore the expression is necessary and safe The Father Son and Spirit are three Coesential subsistents in the same single God-head they are all three one and the selfe-same God who is God by nature the only true God blessed for ever in this Faith we will live and in this we will dye as it becomes Orthodox Christians who were bâ—ptized in the Name of the Father Son and Holy Ghost CHAP. IX This Grand Mystery of Faith hath an Effectuall influence into the Practical Mystery of Godlinesse and Power of Religion IT is the great designe and faithfull endeavour of sincere Christians to attaine unto all riches of the full assurance of understanding to the acknowledgement of the Mystery of God and of the Father and of Christ Colos. 2. 2. They who have but a Forme of Godlines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind of painted powerlesse shaddow of piety may look upon the Doctrine of the Trinity as a School-point a meer speculative Doctrine which men receive by Tradition from their fore-fathers but they who live in the spirit and walke in the spirit Gal. 5. 25. have a life that is hid with Christ in God Colos 3. 3. hid from formall men as colours are hid from blind men and these spirituall Christians do account the love of the Father the grace of Christ and the communion of the Spirit to be their Heaven upon earth They receive Iesus Christ so as to live by him walke in him and live to him Colos. 2. 6. Phil. 1. 21 1 Ioh. 5. 12 2 Cor. 5. 15. What is a Godly life but a life of faith and love of joy and thankfulnesse of self-denyall and devotion of patience and obedience hope
and perseverance victory and triumph This is the life of God or that godly life to which the Ephesians were all strangers till they had learned the truth as it is in Iesus Ephes. 4. 20 21. And how come we to be quickned to this Godly life but by being begotten of the Father Iam. 1. 17 18. borne of the Spirit Ioh. 3. 6. and hearing the voice of the Son of God Ioh. 5. 25 26 When we have learnt of the Father and are drawne by the Spirit we come unto the Son who is the way the truth and the life Ioh. 6. 44 45. Ioh. 14. 6. And how is this Spirituall life maintained but by the Supply of the Spirit of Iesus Christ Philip. 1 19. Let us take the whole frame of a godly life to pieces and view every part and Spring and wheel and pin and then put it together againe and then we shall be able to judge what effectuall influence these three Coessentiall persons considered as one and the same God or as three distinct persons subsisting in the single God-head have into the Practicall Mystery of Godlinesse and Power of Religion The Doctrine of Godlinesse containes 1. Our Faith in God 2. Worship of God 3. Obedience to God 1. Our Faith in God I have spoken of this grand Mystery of Faith and shewn that it is necessary to be known and beleeved in the eight Chapter at large But I shall now treat of it in a more practicall way Adam in his Innocency was bound for to beleeve in the Father Son and Holy Ghost who are one Almighty God Creator Upholder and Governour of Heaven and Earth Self-sufficient and All-sufficient blessed in and of himselfe the only cause and adaequate object of the blessednesse of his creatures Adam was created by all three after the Image of all three for God said Let us make man in our Image after our likenesse Gen. 1. 26. and therefore we cannot conceive but that all three were revealed to Adam that he might know and beleeve in all three surely Adam was better Catechized then Jews Turkes and Pagans are in this great point and therefore did know beleeve and Worship all three There is no question but he entred into Covenant with all three and therefore beleeved in all three I cannot beleeve that two of the Divine Persons had no worship or service from Adam their creature before his fall And doubtlesse Adam knew whom he beleeved and whom he worshipped as his Almighty Creator and All-sufficient God Adam under the first Covenant was bound to beleeve in the second Person as God but not as God-man the Mediatour betwixt God and sin full man Adam did owe the right of subjection to all three from whom he received the Honour of Dominion The world was made for man man for the honour and glory of Father Son and Holy Ghost Adams originall righteousnesse did incline and enable him to beleeve in all three and surely Adam understood that severe rebuke which was given him presently after his fall Gen. 3. 22. And the Lord God said Behold the man is become as one of us But because I will forbeare disputes I will not proceed further upon this Argument The Faith of Christians delights to exercise it selfe upon God the Father Son and holy Spirit God the Father is pleased to be our Tutor to condescend so far as to teach us and oportet discentem credere Schollers must beleeve their teachers It is written in the Prophets and they shall be all taught of God Every man therefore that hath heard and hath learnt of the Father cometh unto me Ioh. 6. 45. We must beleeve the Record that God the Father gives of his Son 1 Ioh. 5. 10. When we look upon God as the father of our Lord and Saviour Iesus Christ look upon him as our God and Father in Christ these neer and deare relations do encourage us to beleeve him and beleeve in him to beleeve his truth to beleeve his love his fatherly tender bowels do perswade and even constraine us to fix our beleife and place our confidence in God the Father The heires of Promise have good encouragement to beleeve their Father who gives them all they have and hope for when he declares the immutability of his Counsell in a faithfull promise and confirmes it by an unchangeable Oath Heb. 6. 17 18. Surely the Father will not deceive his owne children of their Inheritance which he hath made over to them by promise and Oath this is the ground of all our hope and comfort we may safely cast Anchor here Heb. 6. 18. 19. In the Old Testament the Covenant runs in the names of Abraham Isaac and Iacob but in the New Testament it runs in the name of Christ there we read the God of Abraham Isaac and Iacob but here we read God our Father the God and Father of our Lord Iesus Christ that is our God and Father in Christ and for Christ our Father because Christs Father Grace be to you and peace from God our Father and blessed be the God and Father of our Lord Iesus Christ who hath blessed us with all Spirituall blessings in heavenly things in Christ Ephes. 1. 2 3. We cannot but look up with Faith and confidence to the Father of our Lord Iesus Christ and our Father as the fountaine of all blessing the fountain of grace and peace and glory This deare Fatherly relation of God to Christ and in Christ to us is sometimes darkly intimated and but hinted and sometimes cleerly fully expressed to encourage our Faith The Disciples were very sad because they heard our Saviour speak of going to his Father go saith Christ to my brethren and say unto them Ioh. 20. 17. What should Mary say for their consolation was it enough to tell them my Lord is alive and calls you his brethren no that were too darke an intimation and therefore our Saviour gives her her message in words at length Go to my brethren and say unto them I ascend unto my Father and your Father and to my God and your God Joh. 20 17. here 's an Evangelical ground of faith hope and comfort in the time of the saddest distresse The great Argument used to encourage poor trembling beleevers to come to Christ when they have interrupted their fellowship with God the Father Christ and the Holy Comforter by any grievous wounding sinne is this If any man sin we have an Advocate with the Father Iesus Christ the Righteous God is a Father both to us and our Advocate therefore renew the sense of your justification by faith at a Ihrone of Grace you see our faith is encouraged in the saddest tryals by this Argument The Father of our Lord Iesus Christ is the Father of mercyes and the God of all comfort 2 Cor. 1. 3. the fountaine of grace and peace Rom 1. 7. Gal. 1. 3. Iesus Christ make it his oâ—â—inesse to perswade poor tempted soulâ—s to beleeve that
Saviour saith God is a Spirit and from thence concludes that God is to be worshipped in Spirit and truth but in respect of the Divine Persons also We are to worship God as a Creator as the first of Causes last of Ends best of Beings to whom we owe our Being and our well-being but we must worship God the Father as God and look upon him as the Father of our Lord Iesus Christ and as our Father reconciled to us in Christ this is that worship which becomes the Gospel and therefore we ought to worship God the Father considered after this Evangelicall manner that he may be glorifyed we moved and affected with those endearing expressions O God the Father of our Lord Iesus Christ and our Father in him Such expressions as these do beget in us 1. Holy boldnesse mixed with Reverence 2. Christian confidence our Father wil supply the wants of his children out of his rich treasure for he commands Heaven earth 3. Filial Love and cheerefull obedience which are even con-naturall to our new man upon due consideration of this sweet relation between God and us Ier. 3. 19. 4. A thankefull acknowledgement of Gods fatherly bounty even unto admiration Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God 1 Joh. 3. 1. Nay heyres of God Rom. 8. 17. What are we vile wretches wormes and no men yea by reason of our filthinesse Dogs and Devils that we should be adopted into the family of God married to the Sonne of God and made co-heyrs with the Lord of glory When the Spirit of a man is raised by such thankfull acknowledgements unto an Holy admiration then it is brought into a Gospel frame and by such high and sweet thoughts of Gods fatherly love and bounty fitted for filiall and Gospel-worship But it will be said that the whole Trinity is our Father and therefore all three persons are to be worshipped under that fatherly consideration and in that deare Relation To which I answer 1. That when the word Father is attributed unto God essentially though all creatures are excluded yet all the three Divine persons are included because they are co-equal they have one nature will and worship they are one and the same God and they are one Father also in opposition to Images Ier. 2. 27. To Saints Is. 63. 16. Doubtlesse thou art our Father though Abraham be ignorant of us and Israel acknowledge us not Thou O Lord art our Father our Redeemer thy name is from everlasting And in opposition to all creatures Mat. 23. 9. and in the Lords Prayer Father Son and Holy Ghost are all called upon as our Father 2. The word Father is sometimes taken personally and attributed to a single person of the God-head More frequently and more peculiarly to God the Father who is the first Principle of subsisting life even in respect of his own naturall and Co-essentiall Son as hath been proved at large in this Treatise and is to be reckoned first in order and finally in regard of our Adoption and the mysterious and divine Oeconomy and dispensation vouchsafed for the salvation of man and yet these peculiar notions do not exclude the other persons from being God as hath been proved above in the fourth chapter nor do they exclude them from being our Father in the common notion of Father in opposition to creatures and Idols nay all three persons have a Fatherly care of us and love to us and therefore Christ is called our Father Isa. 9. 6. Heb. 2. 13 14. And it is the proper office of the Holy Ghost to Regenerate us as it is of the Father to Adopt us but then the Father doth Adopt us in Christ who is a Father to us though a Son to God the Father and the holy Spirit is the Spirit of Regeneration and Adoption and therefore all three Co-essentiall persons are our Father 3. We may direct our Prayers to any one person as Steven directed his to the Lord Jesus Act. 7. 59. Lord Iesus receive my Spirit 4. We may direct our Prayers expressely unto two of the divine persons Now God himself and our Father and our Lord Iesus Christ direct our way unto you 1 Thes. 3. 11. 5. We may direct our Prayers unto all three as we do in the administration of Baptisme and in that Fundamentall Benediction 2 Cor. 13 14. 6. When we direct our prayers to one of the divine persons we exclude none because the Persons are in one another the Father is in the Son and they are all three coessentiall coequall They are one God and therefore are to be worshipped with that selfe same religious and divine Worship which is due to their single and undivided Godhead 7. When we direct our prayer to the Father of our Lord Jesus Christ the terme Father is taken in a peculiar notion not in the common notion and the Apostle directs his prayer after this peculiar manner Eph. 3. 14. For this cause I bow my knees unto the Father of our Lord Iesus Christ of whom the whole Family in Heaven and Earth is named God the Father looks upon us poore wormes as part of his Family nay as his deare children whilest we are here on earth as well as he looks upon his other children the glorious Saints who are made perfect in heaven Oh what a quickning consideration is this to bring us upon our knees at a Throne of grace before Christs Father and our Father that we may have a childs Portion and be prepared for that place which Christ is now preparing for us We are part of the Family numbred amongst those of the best ranke we are children and have the same Father that Christ and the Saints in heaven have Iohn 20. 17. Ephes. 3. 14. and therefore shall come to be Coheires with Christ and them Here is heavenly encouragement unto Gospell-worship and Gospell-conversation It is no wonder then if that Gospell-worship be frequently performed to God under this endearing consideration and in this sweet and comfortable relation The Apostle wishes us grace and peace from God our Father and the Lord Jesus Christ Rom. 1. 7. and in like manner 1 Cor. 1 3. 2 Cor. 1. 2. Observe that solemn forme of thanksgiving Blessed be God even the Father of our Lord Iesus Christ the Father of mercies and the God of all comfort 2 Cor. 1. 3. Oh how willingly and cheerefully do we run to the God of all mercies and comfort in a time of temptation and affliction 2 Cor. 1. 4. For the Father discovers his bowels of mercy on purpose to invite us to him The Father himselfe loves you Iohn 16. 27. All spirituall glorious eternall blessings our Election Redemption Salvation are ascribed to this Father of all grace mercy comfort glory
and Ordinances as he himself should from time to time appoint The due acknowledgement of Gods immensity and infinite Majesty in our attendance on the Instituted means of worship is clearly opposed to the Image-worship in the 40th Chapt of Isaiah and first Chapter to the Romans and therefore the inside and compass of this second Commandement is spirituall though the words of it are so comprehensive as to take in ceremoniall as well as Evangelicall worship For Reverend Divines have made it cleare that though the second Commandement be morall in regard of its substance and generall nature which containes the immutable Law above mentioned yet in regard of its particular application to those significant Ceremonies Sacrifices and Sacraments which God did appoint we say all Ceremoniall Institutions are referred unto and comprehended under the second morall Commandement of God See Mr. Shepheard in his excellent Treatise of the morality of the Sabbath pag. 24. 40 41. 3. The third Commandement prescribes a reverend use of all the Titles Properties Works and Ordinances of God with Spirituall understanding and affection with faith reverence love joy sincerity and thankfulnesse in thought word and life 4. In the fourth Commandement we are not only required to rest but to sanctifie a rest to Jehovah If then we find the Titles Properties Works of Jehovah given to Christ and his holy Spirit in the Old and New Testament we must conclude that Christ and his holy Spirit are to be worshipped in the same Ordinances with the same spirituall and divine worship which is due to God the Father The scope of Law and Gospell is to bring us unto God by the Mediation of Christ and assistance of the Spirit that we may rest upon Christ for justification walk and grow up in Christ in the progress of our sanctification for our everlasting satisfaction Our business therefore is to avoid those two dangerous Rocks upon which so many split and suffer shipwrack in this tempestuous age namely the Rock of neglecting duties in the course of our sanctification and the Rock of resting in Duties which overthrows our justification We must labour by all means appointed by God to gaine a spirituall Practicall experimentall knowledge of the love of Iesus Christ a knowledge which surpasses all intellectuall knowledge an affectionate knowledge which is felt in the heart but cannot be comprehended in the braine This is the right Evangelicall knowledge which prepares a man for spirituall and Evangelicall worship for heavenly Communion with Father Son and holy Ghost in all Gospell dispensations and Gospell-Conversation that he may come to be enriched with the unsearchable riches of Christ and filled with all the fulness of God For this Cause saith the Apostle and well he might I bow my knees unto the Father of our Lord Iesus Christ mark the strain it is purely Evangelicall that he would grant you according to the riches of his glory to be strengthened with might by his Spirit That Christ may dwell in your hearts Here are all the three co-essentiall Persons but how may this be obtained And to know the love of Christ which passeth knowledge to know it in my heart to beleeve it with my heart to feele it in my heart because the love of God is shed abroad in my heart by the holy Spirit But what shall I gaine by this Why the Apostle goes on That ye may be filled with all the fulness of God Ephes. 3. 14 16 17 19. The great design of the Apostle was to be found in Christ having the righteousness which is of God through the faith of Christ without pleading his own righteousnesse which is of the Law for his justification And to have a Spirituall and Practicall knowledge of Christ grounded upon a deep and affectionate experience of the vertue of Christs Death and Resurrection in his own soule Phil. 3. 9 10. that he might be thereby encouraged and provoked to press forward in the course of Sanctification toward the mark for the prize of the high calling of God in Christ Iesus v. 14. that his faith might act in all holy services Iustifying faith is the Principle of Evangelicall Worship and Gospell-conversation Grace be to you and peace from him which is which was and which is to come and from the seven spirits which are before his throne and from Iesus Christ who loved us and washed us from our sins in his own bloud And hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen Rev. 1. 4 5 6. The hearts of true beleevers are golden vials full of odours and incense faith and love sincerity and zeale selfe-denyall and thankfulnesse humility and godly reverence and the beliefe of their redemption by the blood of Christ moves them to acknowledge the divine power of their Redeemer and to give him divine worship The Angles Elders People all joyne even ten thousand times ten thousand and thousands of thousands in this acknowledgement Worthy is the Lamb that was slaine to receive â—â—wer and riches and wisdome and strength and honour and glory and blessing And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing glory honour and power be unto him that sits upon the Throne and unto the Lamb for ever and ever And the foure beasts said Amen And the foure and twenty Elders fell down and worshipped him that liâ—eth for ever and ever Rev. 5. 8 9 10 11 12 13 14. We must be brought to the knowledge and faith of the Son of God before ever we can be wise unto Salvation 2 Tim. 3. 15. Isa. 53. 11. Ioh. 3. 14 15. Gal. 2. 20. When once we come to beleeve the love of Christ then we love adore obey Father Son and holy Spirit after an Evangelical manner All the Fundamentall Articles of our faith have reference unto Christ as the Foundation because they are all such as concern his Father his Spirit his Incarnation Mediation or his Church and the benefits which the Church receives from him And in like manner all our worship is directed unto Father Son and Spirit as one God by the Mediation of Christ and assistance of thâ— Spirit Eph. 2. 18. 2 Cor. 13. 14. 1 Pet. 2. 5 1 Ioh. 1. 3 4. Ephes. 4. 15. It is our happiness our heaven upon earth to beleeve adore anâ— live to Father Son and holy Spirit by maintaining an holy Communion with all three aâ— one God and our God in the use of all Ordinances and Duties required of us This is the mystery of Godliness the Art of living unto God this is the Lesson which all Members of the Church universall must learne the foure beasts who joyne with Angels and Presbyters in adoring the Lamb are as
God the Father is our Father in a peculiar consideration pag. 328. and therefore I need not insist longer upon this Point since the Scriptures are cleare so cleare that even very Cavillers confess this truth Christ himself as man obeyed the Father Iohn 4. 34. 2. God the Son is to be obeyed This is my beloved Son in whom I am well pleased heare ye him Mat. 17. 5. Heare him beleeve him obey him the Godhead of Christ is the Formall reason of our Obedience but all his benefits are sweet encouragements to us to performe our duty Be obedient as children saith the Apostle and if ye call on the Father c. passe the time of your sojourning here in feare For as much as ye know ye were not redeemed but with the precious bloud of Christ. 1 Pet. 1. 14 17 18 19. Why do the Presbyters throw down their Crowns at the feet of Christ and fall down before the Lamb but to testifie their subjection and profess how ready they are to serve and obey Jesus Christ Rev. 4. 10 11. Rev. 5. 8. Christ is the Author of Salvation to them that obey him Heb. 5. 9. The life of a Christian is a living unto Christ a life of faith love and obedience Gal. 2. 20. 2 Cor. 5. 14 15. Phil. 1. 20 21. We are made new Creatures in Christ that we may performe new obedience to Christ 2 Cor. 5. 17. He who serveth Christ is acceptable to God and approved of men Rom. 14. 18. We are under the Law to Christ. 1. Cor. 9. 21. All manner of obedience inward and outward is due unto the Lord Jesus Christ. Cursed is he that doth not prize and love Christ above all the Kingdoms of the World and glory of them above all the comforts of life and life it self 1 Cor. 16. 22. Luk. 14. 26 33. Mat. 13. 44 46. Phil. 3. 7 8 10. Col. 3. 23 24. Eph. 6. 6. 7. Eph. 5. 26 27. and Tit. 2. 14. compared together 3. God the holy Ghost is to be obeyed We are devoted to his service in Baptisme our bodies and soules are temples consecrated to his honour and service the Spirit doth conquer our carnall reason mortifie our corruptions and subdue our hearts unto the obedience of himself as well as to the obedience of the Father and the Lord Jesus We are debtors to the Spirit We are his Creatures The spirit of Elohim did forme and fashion the rude Mass out of which all things were made Gen. 1. 2. The renovation of all things by continued propagation is ascribed to the Spirit Thou sendest forth thy Spirit they are created and thou renewest the face of the earth Psal. 104. 30. Our soules are breathed into us by this Spirit of life Gen. 2. 7. Iob 33. 4. The Spirit of God hath made me and the breath of the Almighty hath given me life The soule is enabled and adorned with all abilities by the Spirit that it may be qualified for all manner of service In respect of Counsell and Government Numb 11. 25. In respect of resolution and action Iudg. 14. 6. But that which is most endearing is that the Spirit is the Spirit of Conviction Regeneration Conversion Sanctification Edification and Consolation 1. Pet. 1. 2. 2 Thes. 2. 13. Gal. 5. 22. 1 Cor. 12. 8 9. The Spirit is the God of all comfort it is his speciall office to comfort mourners The Spirit fitted the man Christ to be our Mediatour as is most evident because 1. The Spirit formed the nature of man of the substance of the Virgin after an extraordinary manner Luk. 1. 35. compared with Gal. 4. 4. for the service of the Lord Christ. 2. He sanctified the humane Nature which Christ assumed after such a perfect manner that it was free from all sin in the very moment of conception Luke 1. 35. 3. He united this pure humane nature with the divine in the same Person the Person of the Son of God Luk. 1. 35. compared with Heb. 10. 5. a body hast thou fitted unto me by the holy Ghost Our Saviour was annointed with the Spirit above measure that he might be a fit head and Mediatour for us that we and his whole Church might receive of his fulnesse graces answerable to his graces Ioh. 1. 16. Ioh. 3. 34. Ioh. 1. 14. Isa. 61. 1. Psal. 45. 7. compared together Act. 10. 38. Luk. 2. 40 52. Mat. 3. 16 17. Ioh. 7. 39. If we consider how the Spirit hath manifested his divine power in garnishing heaven and earth Iob. 26. 13. in annointing Christ and Christians 1 Ioh. 2. 27. in ordering and regulating Church-affaires and enabling Ministers for all Church-service that the Elect might be gathered converted perefected saved by the efficacy of the Spirit in all Ministeriall Dispensations we shall see reason enough to acknowledge the divine power of the Spirit by all spirituall and heavenly obedience 1 Cor. 12. 4 5 6 8 9 11 13. Isa 6. 1. 9. Act 28 25. compared If we harden our hearts against the Precepts and Exhortations of the spirit speaking in the Word if we vexe grieve resist and quench the Spirit we are in a ready way to that black and unpardonable sin of doing despight to the Spirit of grace and therefore unlesse we meane to proceed to totall and finall disobedience it highly concerns us to obey the holy Spirit and answer the many cals and motions of the Spirit by sincere obedience that our effectuall Vocation may evidence our Election and the Spirit may seale us up unto the day of Redemption for the same spirit is the Spirit of Sanctification and Adoption the spirit of Revelation Mortification Vivification Consolation The Spirit quickens moves enables enclines perswades us to beleeve in Christ and to love one another to keep all the Commandements of God Now this spirit of faith love and obedience is the Spirit of Sanctification and if you find the spirit of sanctification in you be of good comfort though the spirit of Adoption seeme to withdraw yet he is certainly present nay is not idle or silent he speaks by his reall works and sweet fruits for the spirit of Sanctification is the spirit of Adoption it is one and the self-same spirit This is his Commandement That we should beleeve on the Name of his Son Jesus Christ and love one another as he gave us Commandement And he that keepeth his Commandements dwelleth in him and he in him and hereby we know that he abideth in us by the Spirit which he hath given us 1 Ioh. 3. 23 24. And hereby we know that we dwell in him and he in us because he hath given us of his Spirit 1 Ioh. 4. 13. And therefore if there be a spirit of faith love and obedience in you rejoyce in it lift up your heart to God in thankfulness for it
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
Civill states Princes and People for this Spiritual Pollution The Turke was let loose from the River Euphrates to punish the worshippers of Imamages Rev. 9. 14. 20. The flourishing of Religion is the flourishing of the Civill state and the decay of Religion the decay and ruine of the Civil state according to the ordinary dispensations of God When Christ had rode through the Roman state on the white horse of his Gospel of grace and was rejected then followed the Red horse of Warre the black horse of Famine and the pale horse of Pestilence and other deadly plagues Rev. 6. from the 2. to the 8 vers Can any Christian state hope upon Scripture grounds that it shall enjoy honour health riches peace safety settlement if Faith and Piety be overthrowen by the indulgence of that state if Seducers bee permitted to poyson soules to teach damnable Doctrines and perswade men to deny the Lord that bought them to deny his divine nature and subsistence his Offices and the efficacy of them nay his very Redemption by way of purchase by way of proper and alsufficient satisfaction as the Socimans do The patience and bounty of God acting as it were by Praerogative is gloriously manifested in our dayes but surely no Christian state can be secured by a councell or an army which permits men to live without Christ without God in the world without any spirituall communion with God in his Coeternall Son by his Coessentiall Spirit Woe be to us if we neglect so great Salvation as is yet offered to us in this day of Grace XV. The Church as a Church hath no sword it doth therefore belong to the Magistrate to smite with the sword but the Church may exhort the Magistrate to doe his duty 1 Kings 18. 40. XVI We must distinguish between Christian Forbearance vouchsafed to weak Brethren that they may live quietly in all godlinesse and honesty and Antichristian indulgence extended to blasphemous Heretikes and seducing Apostates that they may live quietly in all ungodlinesse and dishonesty to the infection and seduction of others The Kings shall bee rewarded for burning and God praised for judging the seducing whore But judicious Mr. Cotton is afraid that the Antichristian Whore will steale in at the Back-doore of a Toleration XVII Gospel-dispensations are as spirituall for the conversion of Sorcerers Adulterers Murtherers as for recovery of blasphemous Heretiks and seducing Apostates and therefore they who plead for the Toleration of these obstinate persons in hope of their conversion doe indeed proclaime a generall pardon for all malefactours save such only as sin against the Holy Ghost XVIII They who permit men to deny supernaturall Principles do permit them to overthrow the Gospel which is not writen in our hearts by nature as the Law is And yet it should be considered that they who deny the Gospel do consequently sin against the light of nature because they make God a liar by rejecting the testimony of Gâ—d concerning his Son 1. Ioh. 5. 10. They who did seduce men from the beliefe and worship of God as revealed in the Old Testament were to die the death and yet the Old Testament is as divine and supernaturall a Revelation as the New Testament it self And it is cleare that God did reveale himselfe in Christ even in the Old Testament for there is much Gospell in the Law and the Prophets because all the Law and the Prophets bare witnesse of Christ and Moses saith our Saviour wrote of me If then there be an indulgence granted to such as deny supernaturall truths men may overthrow both the Old and New Testament and be Antiscripturists without controule nay it wil if this absurdity be granted clearly follow that the Magistrate may punish such severely who deny the truths which are wrote in Aristotle but must not touch them who deny all the supernaturall mysteries of Faith Written in the Book of God Blush ye Heavens and be ashamed O Earth at the Atheisticall libertinisme of this licentious age Seducers who did thrust men out of the way which the Lord commanded them by his written word to walk in were put to death Deut. 13. 5 10. though they were directed by a supernaturall Revelation to walk in that way Reverend Mr. Burroughs doeth often acknowledge in his Irenicum that such as professe Christianity are justly punished for sinning against the common light of Christianity For it is not conscience but the Devil in the conscience which moves Christians to maintaine errours against the light of Christianity errours that are destructive to the Christian Religion and if any man hath a minde to be an Advocate for the Devil I dare not be an Advocate for him only I desire him to beware how he hearkens to the Divell in Samuels mantle and beseech him to cry mightily to him who alone can cast out Devills to cast the Devil out of his conscience place himself there as on a Throne that he may rule the conscience and command the whole man by his Word Spirit XIX He that by seducing seeks to thrust men away from the beleife and worship of the only true God Father Son and Holy Ghost doth deserve to be punished for his very attempt and endeavour to subvert soules though he doth not prevaile with one soule to depart from God Because he hath sought to thrust thee away from Jehovah thy God Deut. 13. 10. The very murtherous attempt of killing a soule by abusing an Ordinance of God corrupting of Religion telling lyes in the name of the Lord fathering our own damnable lyes upon the holy â—pirit is a Capitall crime XX. Christians are in a worse condition then the Jewes were if men may seduce our wives and children into such opinions and practices as will certainly undoe their souls to all eternity and wee must onely intreat them not to seduce our friends to Hell and the Christian Magistrate hath no power to punish these Soule murthering seducers This argument is affectionately pressed by sweet Mr. Burroughs in his book of Heart divisions pag. 23. 24. I have much more to deliver upon this weighty point but I remember what Hugo said That it is best at some time to say nothing at every time to say enough but at no time to say all 6 MA 50 FINIS Tertul. Apolog cap. 46. Lactant. Epiphan Cicero l. 3. de finibus De Authoritate verborum 1 Jo. 5. 7. Rob. Stephanus Senior Iunior MS optimae sidei Hieron Prob. in Epist. Cathol Hieron Epist. ad Marcel ult Bedae translatio laborat Cyprian de unitate Ecclesiae Tertul. Praescript Antichrist Racoviens Vide Cat. Racoviens Scripta Socini Moscorovii Crelâ—ii Volklii Smalcii Goslavii AlcuinuÌ„ de Trinitate in Praefatione ad Carolum magnum Schlusselbergium de Haeresibus Stegmannum Junium Zanchium Gomarum Voetium de Trinitate a Act. Concil Nicen. Nicer The saur Orth. fid l. 4. haeres 32. Epiph. haeres 65. Aug. de haeres c.