take matter of Argument against us for they say thus The Doctrin of God ought to be taught according to Scripture but those Names are not to be found therein therefore not to be used I answer the major Proposition with a distinction If they mean it of the sence of Scripture we own we ought not to depart from it but if of the letter and bare words we deny it for in the Church is the gift of Prophecy and of explaining the word And whereas Hereticks are apt to wrest the sence and under variety of words to involve and disguise the Truth it is sometimes necessary to make use of new words to hit and refute their false glosses and interpretations in defence of the Truth As to the minor about the several words we say Scripture speaks of one God whence cometh Oneness or Vnity and Divinity is attributed to three Father Son and Holy Ghost hence is Trinity Jah and Jehovah signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him that is so from Esse we derive Essence all which words we are not Authors of but received them from the Primitive Church which by a publick consent used them almost from the Apostles time to these which they reject when themselves would bring in barbarian words to signifie their erroneous notions as God Essentiating and Essentiated Apostolical God Emphatical and articulated God Author and God Executor and the like Thus they make themselves really guilty of such things as unreasonably they would charge us with They must needs have a very great opinion of their own abilities seeing they would make us forbear the expressions used by the Church for so many Ages and impose their new-fangled words upon the World 'T is in them a blasphemous Impiety and a damnable Slander to charge us with bringing in new Gods under such words as are made use of to explain Scripture and they know well enough our meaning thereof as we so often explained it these different words do not change the sense so may not be called erroneous and tho' sometimes there be Variety in words and expressions the sense still remaineth the same so we do not consider them as Popish or Antichristian Forgeries Indeed they make a ridiculous Objection Jehovah the Essentiator Father is of the masculine Gender but Essence is of the feminine therefore not to be used But to say something to the purpose they must prove that in the nature of things according to the Rules of Grammar there is a difference of Sex Of the like nature is this no abstract Name signifieth a Substance but Trinity is an abstract Name therefore c. But the first proposition is false for when we call Deity or Divine Nature we understand a Substance seeing in God all things are Substance and no Accident So by the word Trinity we understand three Persons really subsisting 2 Sam. 23. We find David's mighty Men of Valour to be distinguished by three and three But as to their exception against the fore-named words once for all I say to them Tho' every Truth asserted be not in Scripture in so many Letters yet if it be therein implied and by a good and necessary consequence thence derived 't is to be esteemed the Word of God as if expressed because in it contained Thus Preaching is the Word of God because deduced out of it not as to the words but as to the sense hence it is that Preaching produces the effects attributed to the the Word as to quicken convert regenerate and sanctifie when sometimes in a whole Sermon few Sentences are repeated word by word And in several places of the New Testament the Evangelists and Apostles do quote out of the Old not in the very words but accoding to the sense and scope of the place upon such a ground our Translators do render the word Hypostasis by that of Person and so 't was among the Primitive Church which word we find used in the New Testament only four times thrice in the Epistle to the Hebrews Chap. 1.3 Chap. 3.14 Chap. 11.1 and 2 Cor. 9.4 yet every where in a different sense Some few words more I shall add to answer some other Objections in order thereunto I say In the Deity there is an Essence which is but one in that Essence do subsist three Persons really distinguished one from another but only modally from the Essence which doth not make any fourth thing in the Godhead As there is but one Essence so these three Persons are but one God which Name God is spoken not only of the Essence but also of every one of the three Persons Vnity in relation to the Nature and Trinity in respect to the Persons One Essence there is without which there is no God but the three Persons are this one God in Essence who subsist in that Essence Father Son and Holy Ghost The Adversaries are in an Error when they think there is no real difference except there be some difference in number and Essence they would have a Thing and a Substance to be the same when that which differeth by reason of the definition from another doth also really differ from it God in one number and essence admitteth of no renting or division and they are not three bare Names the Essence doth not as the Genus contain three Species but it doth subsist in three Persons in which all and in every one is the same Nature and Godhead To own three Essences were to assert three Gods and we say that Father Son and Holy Ghost as to the Nature are of themselves tho' not as to the Personality for on this last account we own the Son to be from the Father and the Holy Ghost from both I say again how the Essence maketh no fourth thing in the Godhead as if the three Persons were derived from it as from a thing pre-existing or as if it being common to the three was really distinguished from the three these we never said but are against The Essence is wholly and entirely common to every Person these Persons do not proceed from the Essence but we say they from all Eternity subsist in the Essence and tho' we own a distinction between Essence and Persons yet they are not as a thing abstracted from the Essence The great difficulty arising about this is in the case of the Incarnation which is justly called The wisdom of God in a mystery 1 Cor. 2.7 even the hidden wisdom which God ordained before the world unto our glory The Son was incarnated or made Flesh took upon him our human Nature now the Father and Holy Ghost having the same Essence with the Son how were not they both incarnated We know the Person and not the Nature was incarnated but how the Nature which is wholly in the Son as wholly in the Father and in the Holy Ghost was not made Flesh 't is a Mystery that passeth all understanding This is one of the secret things that belong to God which we
Father called God Son called God Holy Ghost called God and here the Enemies of Truth should begin their Opposition which is the true way and method yet they do not but they except against the Explication which only tends to farther Edifying and Instruction and quarrel with Words as Essence Trinity Persons c. Divine Nature is One yet common to Three in the Mystery of the Trinity we must learn the Truth the Height and Excellency thereof the Truth doth not depend upon our Apprehension and Understanding of it but upon the Consent of the Scriptures of the Old and New Testaments and tho' under the first Men were more in the dark yet there was Light enough to make 'em believe it with humble Faith and Piety but under the last that Truth is clearly apparent 't is by * John 5.4 Faith only that we are enabled to overcome the World so †2 Cor. 5.7 we walk by faith and not by sight to shew our Religion is matter of Faith more than of Fact to be attained unto through Belief and not through Senses whose Object is visible and temporal but that of Faith is * 2 Cor. 4.18 spiritual invisible and eternal the holy Mystery of the Trinity cannot be comprehended by the Light of Grace nor of Glory much less by that of Nature Controvertes about Principles are more intricate and difficult than about Conclusions especially in things relating to God the Principal of all Beings and that for two Reasons the first because the infinite and incomprehensible Majesty of God doth far exceed our Understanding the second upon the account of the Blindness and Vanity of Man's Mind which either will not depend upon the Revelation without which we can never know things of that nature or else goes about with its wrong Notions to depravate it not so much as to the Words as in the Sense and Doctrine wherein Heresie doth consist Now as 't is a damnable Presumption in those who in these Matters do pervert the true Sense of the Word of God so I must say 't is a great Imprudence in those who undertake to refute them to abound in their own Sense leaving the trodden way and slighting Arguments made use of by the former Assertors of these Truths to set up new Notions and Hypotheses of their own which render those Points more abstruse and these new Lights of theirs instead of clearing make them darker instead of proving they do not so much as illustrate the matter the Proofs ought to be drawn out of the Revelation and in the Explanation thereof 't is no Shame nor Loss of Reputation to follow the Steps and Methods of Learned and Orthodox Men who went before and with great Success opposed Error and Blasphemy I do not hereby intend to deny a Man the liberty of making use of the Parts and Learning which God hath endued him with above others and improve them to a further Confirmation of the Truth but I would not have them to depart from the Foundation laid before them nor to exercise their wandring Thoughts about the adorable and incomprehensible Nature of God merely to affect Singularity and thereby to be applauded This very thing hath of late led if not tumbled some into strange and horrid Precipices which to avoid they more and more intangled themselves therein as hath well been observed by others 't is no good Consequence for such to say that if a Person be a Mind a Spirit and a Substance then Three Persons must be Three distinct Minds Spirits and Substances as distinct as Adam and Abel though not separate But the Error of the Hypothesis lies in this which openeth the false Ground thereof namely because Mind Spirit and Substance in their proper signification are absolute but Person in its proper signification is a relative Term because King William is King of England Scotland and Ireland must we argue that since a King is a Man an Animal a Substance therefore because of Three distinct substantial Kingdoms he is Three distinct Men Three distinct Animals and Three distinct Substances not so because Man Animal and Substance are Terms absolute but King is relative Suppose as one said before and to the purpose a Man were Dean of Pauls of Westminster and of Windsor should we thence conclude that since a Dean is a Man an Animal a Substance therefore because of Three distinct Deanaries he is Three distinct Substances I think not because Man Animal Substance are Terms absolute but Dean is relative It is very sad now to see the blasphemous Heresie of the Threetheites or of Three Gods revived among us by such as might do better in every well-order'd Christian State Idolatry and Blasphemy ought not to be tolerated but severely punished I know there are certain Terms to be explained in the Discussion of these Controversies especially in the Schools as may be Essence Existence Subsistence Substance Individuum Suppositum Hypostasis or Person wherein they agree and wherein they differ but I conceive they who writ for a publick good and would make these Points intelligible to most if not to all Readers might well avoid too far engaging in Metaphysical Notions I humbly conceive it were better because more profitablē in a Theological way to write and explain that which is most necessary to be understood according to the Pattern of Scripture and the Practice of the Orthodox Primitive Church and of its Doctors against Hereticks as we have it in the three Creeds which are a production of their universal Consent But for some Men herein thus far to indulge their fancy as to let it spatiate as much as it will and give it a full Latitude to wander and then express it self in such Terms as one of a Hundred Thousand can hardly understand the meaning thereof Nay upon reasonable grounds it may be doubted whether the Author doth well understand them this is only to intricate the Matter to puzzle the Reader and that which is worse to want a due respect for the Majesty of God whose Mysteries ought to be handled with an awful Reverence no Man may presume to know of him beyond what he hath been pleased to reveal himself for if we cannot well and perfectly know things created much less the Creator neither can the less comprehend the greater and if * Rom. 11.33 God's Judgments be past finding out much more is he himself Besides that this way of thus managing these Matters doth much prejudice the Cause and gives the Adversaries thereof ground to say of us They cannot among themselves agree how to defend it CHAP. II. Of Divine Essence HERETICKS Dispute against the Words Essence Trinity and Person used in the Primitive Church but sound Faith contendeth not about Words when the Truth of the thing is agreed upon Trinity is the abstract whereof three is the Concret expressed 1 John 5.7 as that of Jehovah and Lord signifie the Essence render'd by him * Revel 1.8 Which is
a Creature but the Author of all Creatures so that he is their Father rather than their Brother and he by whom all things are created must needs be in time and dignity before all and he is called the image of the invisible God not for publishing and preaching the Gospel for that the Apostles had common with him but because the Son is so like the Father that he who seeth the Son seeth the Father and he is the image of the Father not as he is the Son of Man but as he is the Son of God Neither must this be restrained to Angels and Men because those two kinds do not contain every Creature and certainly if it be granted that every rational Creature was made by him we may easily conclude of all the rest the more because 't is universally expressed of every Creature The sixteenth verse doth explain and much enlarge upon the foregoing and doth first universally and absolutely affirm the whole work of Creation to be the work of Christ then makes a distribution as things in Heaven and in Earth of what nature rank and degree soever and this mention of things in Heaven and of things in Earth here expressed sheweth how the Apostles intention is to speak of the first Creation and not of the second this last or renovation doth not comprehend all things that are in Earth but the first doth Wherefore this last is not spoken of in this place and tho elsewhere the word Creation be understood of the new and Spiritual Creation Ephes 3.9 it doth not follow it must be so here for there it is spoken of the revelation and predication of the Gospel which cannot be proved to be here the scope of the place where is to be seen not only the word to Create or Creation but also the things created are expressed as clearly as may be Furthermore it cannot be denyed but by invisible things as Thrones Dominions c. are meant Angels which were created with or before the World that is very long before Christ his appearing in the Flesh but I find no where in Scripture that since the first Creation they were renewed or created again The good Angels needed it not for they were never defiled the bad ones are not for they continue as bad and wicked as ever so 't is very strange that amongst the Creatures renewed by Christ they reckon the Devils themsēlves and who besides them could ever have thought that in Scripture the bare word Creature signifies a new Creature to Create to Create a New This is not at all the stile of the word of God wherein we believe the Apostles spoke with a design to be understood and not to clog their Writings with Ambiguities to cause doubts and difficulties for on the contrary here he makes things as intelligible as can be to remove scruples as when he saith all things that are in Heaven were by him Created for fear there should be some doubt about it he explains it with the words visible and invisible for in the Heavens are visible things as Sun Moon Stars and also invisible as Angels Now there is no doubt but the Apostle in that commendation he gives of Christ aimeth chiefly to shew his Dignity and Excellency as being first born of every Creature but the Socinians go about robbing him of that Prerogative for 't is spoken generally of every Creature without exception but say they not so only of every new Creature yet the Lord doth excel above every Creature good or bad high or low and is Lord over all If they say Christ is the first born of every Creature only as it is a new Creature then it must be said the Apostle is to blame for omiting the word new though so necessary to understand his meaning which is no better than as much as in them lies to ridicule the Apostles word how he is the first born of every Creature in as much as every Creature is subject to his Dominion for every thing is subjected to him thus far as God hath subjected every thing unto him But seeing they own Christ to be in time before every new creatures what shall they say of some who before his birth of the Virgin were new Creatures seeing 'tis he that made them all If thus under the New Testament we must conclude it to have been so under the Old for they could not be such except they were so made by him Now as the Apostle begins this verse so he endeth it by him were all things created and all things were created by him that is to confirm this Truth beyond all ground of doubting of it in the same verse he doth twice set it down and in the same words with a most important addition last of all that as all things were created by so for him not as means and a medium but as an efficient and final cause to him Psal 136.5 saith the Psalmist that by wisdom made the Heavens 't is not said in but by wisdom as a Person and efficient Cause for as such is the Son of God represented under the name of Wisdom Prov. 8. where the Attributes therein mentioned belong to a person the work of creating the Heavens is a distinguishing Character of the true God by nature from false Gods Idols Psal 96.5 all the Gods of the nations are Idols but the Lord made the heavens And Christ is the power of God 1. Cor. 1.24 and the wisdom of God by whom the world was created Let this be added to prove this truth God by his Son made also the Worlds Heb. 1.2.10 and this Text being joyned with the two foregoing doth afford this Conclusion he by whom God made the world by whom he made all things and by whom he made the worlds certainly was before the world before all things and before the worlds now God by his Son Jesus Christ made the world all things and the worlds therefore his Son Jesus Christ was before the world before all things and before the worlds and so Eternal The words of this place are as plain absolute and extensive as of the others and because some sophistical distinction of the word world might happen to be invented therefore to prevent it he saith worlds in the plural thereby to cut off the ground of any distinction as of this world and that world and it seems to leave no place for the distinction by Socinians of the old and of the new world the original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ages wherein are contained all times and temporal things wherein the world and all things in it are comprehended But here as in other places they must bring in their own imaginations for they will have only the new not the old world to be understood though the Apostle speaking absolutely leaves no ground for such notions and to cavil they say that to Make and to Create are different things contrary to the stile of Scripture
of the Godhead The Blasphemer was by God's immediate Command stoned to death by the whole Congregation Levit. 24.24 because as the Sin and Scandal were publick so was the Punishment to be and here the Law alloweth the Ecclesiastical Courts to proceed against Offenders in the Capital Cases of Heresy and Blasphemy Capital I call them for if in human Things Treason and Rebellion be so then fundamental Heresy and Blasphemy are such in those of a Divine Nature * Sir Tho. Ridley's View of the Civil and Ecclesiastical Laws p. 59. see the Margin against such is provided Sentence of Death which here hath actually been executed upon some thus one Bartholomew Legat for these Arian and Socinian Blasphemies was on the 18th of March in 1611. burnt in Smithfield and in the following Month of April Edward Wightman was for the same burnt at Litchfield Queen Elizabeth having heard of some of them in her time said She was grieved to hear she had such Monsters in her Kingdoms If Bishop Hall was now alive how much more cause would he have had to say Irem Sect. 23. hoc avo c. In this Age the Souls of Christians are seduced not only by Papists Anabaptists Antinomians and Pelagians sed per infernalem Socinianorum haeresim but by means of the hellish Heresy of Socinians Anti trinitarians New Arians we have cause here in England to fear the utmost and last Destruction of Christian Religion Let upon this account no just Cause be given to renew that Lamentation of Jeremiah the Law is no more chap. 2.9 least out of a just Judgment of God this should follow the Gospel is no more for us I tremble to think how at last God will with a witness take notice of those who now take no notice of him nor of his Concerns We read the Character of a wicked Man in the Person of Pharaoh Exod. 5.2 when he said Who is the Lord that I should obey his voice to let Israel go I know not the Lord neither will I let Israel go Well saith God I will make thee know me before I have done with thee wherefore in Scripture by the Prophets especially by Ezekiel in so many places God's usual Stile when either he threateneth or executeth Judgments is this and they shall know that I am the Lord Ezek. 30.19 chap. 20.26 he saith thus will I execute judgments in Egypt and they shall know that I am the Lord and sometimes these Punishments are inflicted to the end they might know that I am the Lord. God grant none in this Land for want of performing their Duty in his Station do provoke God in the way of Judgments to make them know he is the Lord who both acts and speaks with a strong hand Isa 8.11 Whether or not the Ecclesiastical Court hath in this occasion of Socinianism acted its part according to Laws I must not take it upon me but leave it for the World to judge but this I now do insist upon that whether or not it be done in conformity to Law the Magistrate is about it to be addressed to for in such cases he at last is to act his part as ever 't was practised by those Christian Emperours who upon the like occasion minded the Glory of God But here we must stop a little for fear of being thought to insinuate to our Superiours any thing relating to the Duty of their place which we are not so vain as to think of in the least but one of the Grounds we go upon is out of the Book called the Reformation of the Ecclesiastical Laws began in the days of Henry VIII and continued in the time of Edward VI. under the Head of Judgment against Heresies these words are positive Tùm consumptis omnibus aliis remediis ad extremum ad Civiles Magistratus ablegetur puniendus Every other Remedy proving useless the obstinate Heretick must at last be sent to the Civil Magistrate to be punished De judiciis contra haereses c. 4. de contumacibus Haereticis and as to the point of Blasphemy in the first Chapter under that Head is pathetically expressed the detestableness of that most wicked and in some Sense unpardonable Sin in Chap. 2d quomodo sit punienda blasphemia 't is said sit igitur hoc à nobis constitutum ut haec execrabilis blasphemiarum impietas quà m primùm de eà ritè constiterit ab Episcopis nulla ratione toleretur sed eodem supplicio confixa sit quâ pertinax haereticorum insania plectitur c. wherefore we order thus that the execrable Impiety of Blasphemy assoon as the Bishops have found it out shall by no means be tolerated but shall suffer the same Punishment as is inflicted upon obstinate Hereticks the constiterit is not so much in relation to Blasphemy it self which is easily known when either things belonging to God as Infiniteness Eternity Unchangeableness Holiness c. are denied him and attributed to the Creatures or when things contrary to his Nature as to lye to deny himself c. are fathered upon him or when Men do curse him but the constiterit doth regard the Blasphemer and guilty Wretch when he is found out according to this Ridley in his View c. p. 35 36. Bishops are to take Cognizance inquire into and declare whether or not the Person or Persons be guilty of Blasphemy which being clear he or they are to be delivered into the Civil Magistrates hands but if through neglect or otherwise any of the Bishops happen not to act their Part but stop the Course of Justice certainly the Magistrate is to look into 't and do his Duty though others do not theirs 't is nothing but what is very Just that every Man's hand should be against those Ishmaels whose hand is against every Man As to the Laws I mentioned just before they were by the Excellent Persons named by the King collected and finished under Edward VI. the Pious Josiah of that Age and so were then received with great and general Approbation both Kings Father and Son by right of their Supremacy as we may see 't in both their Letters gave them a Character of Authority and if they were not passed into an Act the only Cause was the untimely Death of that young Prince who designed it and the Business had already been proposed in Parliament as we see 't out of these words of his Epistle to Archbishop Cranmer c. Cum vos triginta duos viros ad leges nostras Ecclesiasticas perlegendas componendas juxta vim formam effectum cujusdam Acti Parliamenti in tertio regni nostri anno c. So that there is something of a Parliament's Authority and if there be any thing wanting it lyeth in your Power to set a Parliamentary Stamp upon it especially those Heads that relate to the Divine Moral Law as do those about Heresy Blasphemy and Idolatry wherein God's
begetter and the begotten do sometimes differ in the genus sometimes in the species or kind in Divine Things they differ only in the modus or manner This Generation is without any Motion hath no beginning nor ending because he that begets and he that is begotten are Coeternal What we say of the Son may be affirmed of the Holy Ghost who is from the Father and from the Son by way of procession not as to the Nature but as to the Person for the Essence and Self-being of the Holy Ghost is just the same with that of the Father and of the Son he is Self-God Actually though not Originally Essentially though not Personally Now these Three Persons of the Godhead are distinguished by their Names Orders Attributes and Workings which Distinctions do not prejudice either the Unity or Simplicity of Essence for it is not composed of Persons which are not before it either in Time or Order but every one hath the whole Essence neither can the Persons be said to be composed of the Essence because it is not before the Persons neither doth the manner of subsisting induce any Composition into the Essence only a Distinction and is said to modificate not to multiply it Now the modus or manner is here improperly taken for commonly 't is posterior to the Subject it doth modifie But in this it is not so there is not in the Persons of the most Holy Trinity such a real Distinction as is between Things and Things for the Person is not a different Thing from the Divine Essence but 't is the very Essence with the manner of subsisting In some natural Things the manner of them is hard and sometimes impossible to be understood Can a Man upon sure Grounds find out how Grass and Corn grows How the Wind is formed Whence it comes and whither it goes and several such things in Nature we no ways doubt but that there are in the World those who pretend to know all things and pretend for most things to give Reasons such as they are But can a Man know how he himself was made and formed How his Soul came to be united to his Body This Ignorance in common Matters we daily see and feel to be in our selves and what must it be in those Spiritual and High Ones which are such as no Eye hath seen nor Ear hath heard nor ever entered into the Heart of Man and which 't is impossible for the Wit of Man to conceive which Consideration should curb the Idle Curiosity of vain Men who as with a little short Line would with their shallow Brains fathom the bottomless and unsearchable Depths of these adorable Mysteries when with the Apostle * 2 Cor. 12.4 that was caught up into Paradise and heard unspeakable Words they should cry out †Rom. 11.33 O the depth that cannot be fathomed Yet to shew we are not altogether unacquainted with the Notions and Hypotheses of others about these Matters in a stammering manner let us say that the ‖ Psal 147 5. infinite Vnderstanding of God never is or was Idle and as it is his very Being so from all Eternity it ever was taken up and this Understanding of God being All in All it cannot meet with any thing but himself so it did understand and conceive it self as in a Looking-Glass a Man doth conceive and beget a perfect Image of his own Face so God in beholding and minding of himself doth in himself beget a most lively and perfect Image of himself and this in the Blessed Trinity is the Son of God who is called * Heb. 1 3. the perfect Image of God just as if we may use such Comparisons Wax upon a Seal hath the engraven Form of the Seal so the Son of God whom his Father hath begotten of his own Understanding is the very Form of his Father's Understanding and when one is seen the other is seen also as he saith to Philip †Joh. 14.9 he who hath seen me hath seen the Father and under the Name of Wisdom he saith when there were no Depths and before the Mountains were settled ‖ Prov. 8.23 24 25. I was brought forth And as in God's Essence there is an Understanding so there is * Isa 46.10 a Will and by this Will God according to his own Mind applies his Power where when and how he thinks good and as his Understanding doth so his Will everlastingly works upon himself as it hath no other Thing to work upon but it self it delighteth it self in the Infinite Goodness which it knoweth in it self and that Delight which God or his Will hath in its own Infinite Goodness produces a Subsistance in God which is the Holy Ghost and that mutual Love whereby the Father takes Delight in his Son which is his own Image conceived by his Understanding and the Son likewise rejoyceth in his Father now this Action of the Will when it is fulfilled is Liking and Love as when a Man looketh in a Glass if he smiles his Image doth so too and if it takes Delight in it it takes the same in him for they are both One and from these Two doth result the Third all Three are in One Face of One Face and but One Face Thus if we will make use of our Reason in these Mysterious and Incomprehensible Matters we must stutter and stammer wherefore the best is chiefly and only to stand to and depend upon the Revelation thereof that God hath made in his Word beyond which Men ought not to presume for in Matters of so High a Concernment to speak true and certain Things there is some Danger of the contrary Herein we can give no Examples because there is nothing like God we have no natural Grounds and Principles positively to prove these Truths all Comparisons from the Sun the Soul the Rain-bow a Triangle and of my speaking as I my Word and my Breath are Three several Things different one from another yet I am but One Man and such like lame Comparisons fall very short of Illustrating these Mysteries if we cannot understand how Original Sin is propagated in us seeing our Soul is not ex traduce begotten by Parents how much less can we comprehend that Infinite and Eternal Being of One God in Three Persons After this is it not Just that Men should own how the Trinity is a High Mystery which falls not under Senses and is infinitely above our Understanding rather to be believed than felt or understood whereof the Revelation ought to be the sufficient and only Rule as when Scripture saith * 1 Joh. 5.7 there are three in Heaven the Father the Word and Holy Ghost and these three are one I must not puzzle my Brain to know how this can be thus when the Apostle revealeth there is to be a Resurrection of the dead when some Men will say †1 Cor. 15.35 36. How are the dead raised up and with what body do
Coeternal he makes them Equal for them to say that the word being with God signifies that the word was known to God but not to Men doth them no good the knowledge of this doth comprehend the whole Mystery of our Redemption which the Son who is in the Bosom of the Father hath revealed unto us but to the thing if this imported no more but that Christ was known to the Father What could he thereby have more than we No Prerogative at all for before the Foundation of the World God knew us and We were present with him Christ was with the the Father that is had a real Existence did subsist in himself which cannot be said of us or of any Creature wherefore the Word must need have been before his Incarnation In the Third place 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word was God which is properly to be understood as is * 1 Joh. 5.20 that other place we are in him that is true in his Son Jesus Christ that is the true God and eternal life and elsewhere †Tit. 1.3 God hath in due time manifested his word through preaching which is committed to me according to the commandment of God our Saviour repeated Chap. 3.4 and Chap. 2. he is called †Tit. 2.12 Rev. 19.17 the great God our Saviour Jesus Christ and in another place he is named ‖ 1 Tim. 1.1 God our Saviour and Lord Jesus Christ now this God Lord and Saviour is but One and this is Jesus Christ whose Apostle he owns himself to be and the Gospel he preached * Gal. 1.12 he was taught by the Revelation of Jesus Christ who again is called †1 Tim. 2.3 God our Saviour There must be special Cause why the words God and Saviour are so often joyned together and both attributed to One Person the Lord Jesus he is God as truly and really as he is Saviour which we hope the Adversaries will not have the confidence to deny him to be in the strictest Sense though otherwise they rob him of what they can he is then a Saviour by Office and God by Nature to save Men from the Dominion of Sin from the Curse of the Law from the Devil Death and Hell requires a true real Divine Power which none but a Divine Nature is or can be possessed of Moses was relatively called God and Cyrus God 's Anointed or Messiah but they were but Types of the great Deliverer Every one knows Moses was not God nor Cyrus the Messiah but to say Christ Jesus is called God though he be not is the effect of a brazen faced Impudence of an invincible Ignorance of the Mind or hellish Perverseness of the Heart as good as to conclude that because 't is said he is of God made unto us †1 Cor. 1.30 Wisdom righteousness sanctification and redemption therefore he is neither nor God by Nature when he saith ‖ Joh. 15.5 without me you can do nothing which may not be said of Men. The Fourth Reason out of St. John is this * Joh. 1.3 all things were made by â—him and without him was not any thing made that was made certainly the Work of Creation doth evince the Eternity of the Word for the Workman must be before his Work and the Creator before the Creature now the Word being the Maker must need be before Mary here they would cavil and confine this making of Things within the Work of the New Creation or renewing of the Creature but the following Words without him was not any thing made that was made are universal and comprehend every thing Temporal or Spiritual Creation of the World or Regeneration of Men though we own the Creation of the World is the scope of the place compared with Coloss 1.15 All things were created by him and for him which doth appear out of ver 10. the world was made by him and God created all things by Jesus Christ Ephes 3.9 and to remove all grounds of Exception we have it in the Plural Number which doth include all †Heb. 11.3 the worlds were framed by the word of God Another Reason might be brought out of ver 14. of this same Gospel the word was made flesh but this we shall by the Grace of God bring in under another Head In Scripture we have several places which either do express or imply two Natures in the Person of our blessed Lord and Saviour the Prophet Isaiah doth among others afford us Two very considerable the first is this * Isa 7.14 Behold a Virgin shall conceive and bear a Son and shall call his name Immanuel this affords several things seriously but now briefly to be thought upon this Prophecy is a sign given Ahaz King of Judah to Comfort him when the Kings of Israel and of Syria came up against him with a Promise that they should not prevail and that he might be confirmed and assured of the performance he is bidden to ask a Sign which he refusing to do gave for Reason he would not tempt God whereupon is made this Gospel-Promise which was performed at the time of the Conception and Birth of our blessed Saviour whose Mother was a Virgin and whose Name was Immanuel a Name given him at that time by the Prophet through God's own appointment and when the Angel delivered his Message to Mary he makes use of some of the Words of the Prophet * Luk. 1.31 thou shalt conceive and bring forth a Son and shalt call his Name Jesus because he was to save his People and when the thing was fulfilled the Evangelist doth point at and quote this Prophecy adding the Interpretation of the Name ‖ Matt. 1.21 Immanuel God with us So there is no doubt to be made that this wholly and only related to our Saviour never any other Virgin did conceive and bring forth never was the Name Immanuel given any one else and cannot be wrested so as to be given to any Son to be born of Ahaz for some Reason which I presently shall produce Immanuel is God with a Divine Essence Christ is the Immanuel so we must conclude he hath the Divine Essence for God with us hath the Divine Essence and God with us is Immanuel the Name God is not spoken of Angels of no King or Magistrate of no Idols which are the several significations of the Word God used in Scripture wherefore he whom this Name is given to must be the true essential God and this same Evangelical Prophet in the next Chapter but one after this calls him by the Name used in this place and the Word El which makes the latter end of the Name doth not barely signify God but the Mighty God this Word makes part of that of Michael whose signification is who is like unto thee thou mighty God and he that beareth it is called * Jud. 9. Archangel Prince of Angels for Angels are called †Rev. 12.7 his and
so called As for us we own but one God and one Lord whom he gives proper attributes unto the one God is the Father of whom are all things and we in him the one Lord is Jesus Christ by whom are all things and we by him for as all things are of him of whom all things are made so all things are by him by whom they are made so then as all things are by Christ he must be before all not only in dignity but also in time Out of this Text we learn first that as there being but one Lord even Jesus Christ doth not exclude God the Father from being Lord so there being but one God even the 〈◊〉 doth not exclude the Lord Jesus from being God also and the Apostle not only affirms that it is so but withall he sheweth how it is by means of the prepositions of and by here used all things are of God the Father by the Lord Jesus Christ all things have the same Principle and Cause but somewhat in a different manner all things are of the Father but by the Son which in the work of making all things sheweth a sort of distribution thereof in the way of it and such a kind of subordination if I may so call it between the two persons as if neither of them was precisely the adequate cause of all things but the person of one God by the person of one Lord and the person of one Lord of the person of one God for if all the same things were not of one God by one Lord but some of one God others of one Lord then the strength of the words of and by with the Order and Coherence between one Lord and one God would fall and so the assertion of one God would be false because there would be two equally first and immediate principles of all things than which nothing can be more contrary to Scripture and reason for the one God is he who is the Supreme Cause not of somethings only but of all and the one Lord is he by whom not only some but all things were and what all these things are it doth appear out of all the Texts I upon this point have made use of being compared together which can make the thing plain enough to any unbiassed and unprejudiced man If here Christ be excluded from being God by the same reason shall the Father be excluded from being Lord. But it seems nothing in the world can stop the boundless impiety of men who with their restrictions will as far as they can confine the Spirit of God within their own Sence for upon the Text they say by all things we are to understand only those which belong to the Church of Christ and to Christianity as such which is a meer invention of Socinus's Brain and not of Christ or of his Apostles However rather than to be mute something he will say that the word all can have no relation to those things that were before him that is before he was born of the Virgin wherein he goes upon his wrong principle as if he was not at all before he was born of Mary for though we own that according to the flesh Christ was not properly before he was born of her yet according to the Spirit he was as accordingly hath been sufficiently demonstrated and as to that Spiritual and Divine Being of his all things were made by him and he was Lord over all But this Dominion of Christ he is endeavouring to reduce not only within the time of our Saviour's being born of the Virgin but also within that of his Resurrection But therein he makes a confusion between Christ's purchased and his natural Dominions which ought well to be distinguished the first was indeed after his death and resurrection grounded upon our redemption as formerly the special Right and Dominion of God over the people of Israel was entailed upon his having delivered them out of the Egyptian bondage but tho he had not delivered them yet still he had been their Lord upon another and more ancient account thus before Christ redeemed us by his death he had a natural Dominion over all things he was our Lord because we were the work of his hands before he was our Lord by a special purchase for before he humbled himself and took upon him the form of a Servant he was in the form of God Son of and equal with God 't is said indeed Rom. 14.9 that Christ both died and rose that he might be Lord both of the dead and living because there the question is about his acquired Dominion but in this place both are spoken of for Christ is opposed unto Idols upon the account of both his Dominions of which both the ground is contained in the words by whom are all things and all things are said to be by him not because he is Lord but rather he is Lord because all things are by him He is Lord of all Acts 10.36 The Apostle saith absolutely and without restriction of whom and by whom are all things yet they would have it reduced only to Christians as such Because 't is said to us but 't is not said of whom or by whom we have all things or all things are ours but barely and generally of whom and by whom are all things without any particular relation to Christians but this would follow that if according to the several relations we stand in we should have some things of one and others of another namely such as creatures such as men and such as Christians we would divide the supreme cause so that there should not be only one but many thus not only one God and one Lord but many quite contrary to what the Apostle saith Besides that if such a restriction be put upon the words one Lord by whom are all things the same must be layed upon the former one God of whom are all things whereby they shall presume upon the Father as well as upon the Son for there is the same reason for both so that both ought either generally or particularly to be taken which how presumptuous an attempt this is let any impartial man judge Not only the work of Creation but also that of divine Providence that is preservation and governing of the world is attributed unto Christ Colos 1 1◠this is of two kinds Ordinary and Miraculous the first spoken of when 't is said and by him all things consist for in the foregoing verse having said by him were all things created in this he addeth by him all things consist for he not only created but also preserveth all things and as 't is said else where all things are upheld by the word of his power Heb 1.3 in which place as in the foregoing is shewed how he who made the world doth also preserve the same the two go together and be inseparable and in the preservation of this world and works of Nature by him created
name of his Spouse Psal 45.11 worship thou him As Christ is not God upon the account of any Office and Dignity so he is not to be worshiped by reason of any Office and Dignity here that which is cause for one is cause for the other no Office can make any one God who is not so so none ought to be adored but because he is God that is of the same nature and substance and not by communication of divine Power Dignity or Office for to give the Creature that which is due only to the Creator is meer Idolatry which the Apostle fathereth upon the Galatians Gal. 4.8 when ye knew not God ye did service unto them which by nature are no Gods which they might have excused thus Though we did so to those that were not such by nature yet they were Gods by Office Dignity and Power but the Apostle as I said before blameth them for doing so unto those which by nature are not Gods Wherefore religious worship is due only to such as is God by nature seeing then divine worship is due to Christ as by and by I hope to prove it implies that Christ is God by his nature and certainly where the name of God and Son of God is absolutely attributed as it is to Christ it designs Nature more than Office or Dignity so that the word Lord so often and specially in the New Testament attributed unto Christ signifies in the strict sense the infinite and independent Dominion of the Lord Jesus over all his being from the Father is by generation not in relation to his Essence but to his person not absolutely but relatively as he is Son and if he be begotten it necessarily follows to be of the Essence or Nature of the Father which also shews the Eternity of that Generation These things I here repeat because when once that perswasion of Christ's being true Essential God is once setled in our minds then without any scruple or difficulty we may worship him else men are at a stand under fear of worshiping the Creature instead of the Creator who is God blessed for ever Before we prove that Christ is and ought to be worshiped with a religious worship for we speak of no other we intend to shew how the true essential God is alone to be worshiped and though to that effect several arguments might be drawn out of Scripture we shall in order thereunto examine only two one is this Isa 42.8 I am the Lord that is my name and my glory will I not give to another This is a solemn declaration of the unchangeable God of Truth who having given that same glory unto Christ must infallibly conclude Christ to be the same Lord Jehovah with him Chap. 48.11 here the name and the glory of God do signifie the same for sometimes in Scripture the Name of God signifies his Nature when essentially taken and the Attributes of the person when personally taken never to be understood barely of a name when we love fear and serve God 't is not the Letters or a sound in the Air but either the nature or some of the persons of the Trinity But the truth of this here asserted that the name and glory of God signifie the same Isai 42.8 compared with Exod. 33.18 19. is elsewhere confirmed positively and absolutely how his glory God will not give to another whosoever he be But as Socinus doth not use to take the words of God as and in the sense he saith them so here he would make God speak otherwise than he doth for he never wants his limitations and therewith he limiteth the holy One the God of Israel God saith he doth not say I will not give my glory to another that is dependent upon and subordinate unto me such he makes the Lord Jesus but to graven Images But do not Images of God of Christ of Angels Apostles depend upon and are subordinate to God as to the Matter the form or making of them the designs of men and all upon the will of God Surely they do for every Creature whatsoever is subordinate to and depends upon his Maker and suppose God would chuse one Creature as may be an Angel or any Man or Woman and heap all the Treasures of his Glory upon such a one which he yet declares he will not do yet according to them he might do 't and not act against his solemn protestation that he will not do 't after this no Creature as a Creature can differ from God for they make God say he doth not intend to exclude any other wholly dependant upon and subordinate to him as is every Creature whatsoever thus after this the Effect shall be the same with the Cause because it depends upon it this new signification of the word another deserved well to have been confirmed by some example in that other place already mentioned which confirmeth this there is no mention of Images or any thing else barely I will not give my glory unto another which leaves no ground to Cavil about Images Thus they would make the strength of these words of God to vanish away and be resolved into this God will not give his Glory to Images but will give it to Angels and Men even to Satan and Antichrist the worst of them Then by the word to give they understand only to permit so if he giveth Money Bread Cloaths c. he only permitteth if to the word give leave had been joyned they might have pretended to something though there had been no sense thus with their altering the sense of words they would overthrow the use of languages and so coin one of their own which none but themselves shall understand and by those means teach all that went before to speak then here according to their interpretation contrary to what God declareth he will permit or give graven Images something of his glory if they do not believe it themselves others who did worship those Images will for they thought God had communicated to them something of his glory or else would not have look't upon them as worthy to be Religiously worshiped But to come to the thing since God in this place denyeth the permission for any one to have his glory much more doth he deny to give it himself to another and if from the beginning of the world he hath suffered the Devil to usurpe Divine Honour to himself and several Nations religiously to worship Images as 't is known he hath yet to neither he gave that glory of his and out of this appeareth the true sence of the Text that he will not permit for he hath permitted but not give his glory which he hath never given V. 6 7 But to come to the scope of the place 't is this God said it when he spoke of Christ as it appears by the two foregoing and following verses which may be perused therein he is spoken of in such a way and to
by the Prophet was foretold should come to his Temple how the Temple is the place for Adoration and the Lord of the Temple is to be adored and the worship proper for God is due to him We are equally baptized in the name of the Father Son and Holy Ghost for in the words of the Institution and form of Administration there is no other difference but of order the names are jointly used without any sign of distinction as to Nature or Power all three are therein called upon there being in them an equal Majesty and Authority I read how in the heavenly Jerusalem Rev. 21.22 the Lord God Almighty and the Lamb are the Temple of it yet but one Temple as they are but one God But that men were in the practice as by the institution they ought to be baptized in the name of Christ it appears out of what Peter said to the new Converts be baptized every one of you in the name of Jesus Christ Acts 2.38 where we see he takes notice only of Jesus Christ not to exclude either Father or Holy Ghost but strongly to insinuate into their minds and hearts how Christ was their God Lord and Saviour which to Preach and perswade was his great end and this he would have them to make open profession of in their being baptized in his name whereby he shews the necessity and comprehensiveness of Christ's name used in the administration of that holy Sacrament and the end thereof is for the remission of sins that is to obtain pardon of sins yea and to receive the gift of the holy ghost So when the Centurion's family was baptized Acts 10.43 chap. 19.5 1 Cor. 1.13 't is said only they were baptized in the name of the Lord. The name signifies the authority of the Lord which in this case Paul was so much concerned for upon the occasion of the contentions that were among the Corinthians which makes him so sharply expostulate with them were ye baptized in the name of Paul This point must needs be one of the highest importance in our Religion seeing he is so earnestly concerned as to say I thank God I baptized none of you c. and he gives his reason for 't lest any should say I baptized in my name Whence we may conclude that to baptize in the name of Christ is one of the most fundamental points of Christian Religion and I think it a rule and practice highly commendable in those Churches where in baptism the word name is prefixed before every one of the three persons thus I baptize thee in the name of the Father in the name of the Son and in the name of the Holy Ghost distinctly pronounced to prevent the abuse of some wretched Socinians which by reason of the affinity which in some Languages the words name and none or not have do confound them and to baptize in the name of the Father not of the Son not of the Holy Ghost Then it is Essential in baptism to have it administred in the name of the Son as well as of the Father wherefore John who by reason of this office is called Baptist did it not in his own name on the contrary declared himself but a Minister when he pointed at Christ and said I indeed baptize you with water but he that comes after me and is mighter than I he shall baptize you with the holy ghost and with fire as if he had said his Servant can administer only the outward sign but the thing and grace signified he alone can give Hence I conclude that Christ in our being baptized in his name is by us therein worshiped as our God equally with the Father Here they make a difficulty because 't is said the Fathers were baptized unto Moses in the Cloud but that signifieth not to be baptized in the name and authority of Moses but to be settled in the faith to be given to Gods word spoken by the Ministery of Moses Exod. 14.31 Joh. 5.45 46. so they are said to have believed the Lord and his Servant Moses Thus our Saviour saith Moses in whom ye trust and believe so they have Moses and the Prophets that is the Law and Doctrine of Moses When God saith a thing tho but once we ought to believe him as if he had confirmed it many times because in some places things are said which seemed to have been left out in others Another particular is we hope and trust in Christ Matth. 12.21 We hope in Christ Isa 11.10 Rom. 15.12 Ephs 1.12 13. 1 Cor. 15.19 in his name and in his name shall the gentiles trust as it had been Prophesied of long before in that day there shall be a root of Jesse which shall stand for an ensign of the people to it shall the Gentiles seck hope and trust in him for mercy As 't is by St. Paul explained in him shall the gentiles trust among others such were the Ephesians for saith the Apostle to them That we should be to the praise of his glory who first trusted in Christ if we must believe the same Apostle not only in this life but also in another to come we must and do hope in Christ or else we are of all men most miserable that is we cannot he happy except we hope in Christ for indeed that hope is the ground of all our Comforts and in that hope whereby we manifest our dependency upon him we own him to be he from whom we expect all manner of help and relief in our necessities for in him are all our Springs we hope in him for all and from him we expect all manner of good and therein we worship him as the Author and Fountain of all the good we receive and hope for now to trust in him is not only our duty but also our blessedness and happiness Psal 2.12 for blessed are all they that put their trust in him which is spoken of Christ the Messiah Now if he was a meer man far from being Blessed they would be Cursed for a dreadful Curse is thundred against any that trusteth in man Thus saith the Lord cursed be the man that trusteth in man Jerem. 17.6 and maketh flesh his arm and whose heart departeth from the Lord. These three several expressions signifie the same and go together for to depend upon the Arm of Flesh for Wisdom Strength and Help is to must in Man and whosoever trusteth in Man his heart departeth from the Lord it is incompatible to trust in God and in Man and the heart is not to be divided one of the two it must adhere to for to both it is impossible Wherefore in this same place as we see a Curse against Man-Trusters so there is a blessing for those who trust in God verse 7 Blessed is the man that trusteth in the Lord and whose hope the Lord is Here again we meet with detestable Socinus and his jugglings God saith he proclaimeth a Curse
Man 1 Pet. 3.4 which in the following Verse is explained of Christ's dwelling in us by faith and elsewhere the same Apostle calls Union and Relation between Christ and the Church a great Mystery Eph. 5.32 which our Reason cannot comprehend without a Revelation This made David say Psal 119.169 O Lord give me understanding according to thy word and not according to my Reason or natural Capacity and blessed is he whom thou teachest out of thy law Psa 94.12 not out of his shallow Brains Our blessed Saviour's saying he that eateth my flesh Joh. 6.16 and drinketh my blood contains Doctrines not obvious to Reason that eating and drinking with Christ's dwelling in us is so true that we may not doubt of it for the word saith it but how and the manner of it as well as our dwelling in Christ and he in us is above Reason to understand wherefore Scripture hath revealed it to be by Faith but that People will believe nothing but what they can give Reason for when Paul wrote his Epistle to the Colossians the Gospel and Doctrine of Salvation were certainly revealed yet still he calls it a Mystery the mystery of God Col. 2.2 3. and of the Father and of Christ and in the following Verse he gives an instance of it in whom are hid all the treasures of wisdom and knowledge That thing is so he gives it as Matter of Faith by us to be believed but how it is and how all these Treasures are hid in him 't is for us a mysterious thing Every Nation whether Jews or Gentiles in matter of Religion had Mysteries so Christians have theirs and in particular that of the Incarnation which the Apostle calls a great one beyond all Dispute and Comparison and besides all this surely there are great Mysteries in Religion God whose infinite Nature and Attributes are the Ground of all Religion is the greatest Mystery of all and most incomprehensible for this Reason the Trinity and Incarnation are great Mysteries and above Reason tho' not contrary to 't These Doctrines indeed contain great Difficulties but no Contradictions which theirs do as to set up a Metaphorical and Figurative God secondary subordinate a Creature to be God by Office not by Nature a God but of 1700 standing and this Creature God to be worshipped is not this downright Idolatry Herein we must go no farther than Scripture leads us for fear of going out of our Depth and losing our selves in the deep things of God many more things to our purpose I could say upon this Matter but for the present have no time nor place left to do 't But to come to a Conclusion of the whole and main Subject to all that hath been said I shall add this out of the Prophet where the Husband of the Church of the Gentiles that were to be call'd to communion with Christ is said to be the Lord of hosts Isa 54.5 the holy one of Israel the redeemer and the Lord of the whole earth In the whole Bible the true God of Israel never assumed unto himself higher names than these are nor ever did effect a greater outward work than to redeem his Spouse Now out of several places in the New Testament it doth appear how Christ is the Husband and Redeemer of the Church which he is said to have purchased with his own blood Act. 20.28 Eph. 5.25 and to have loved it and have given himself for it Thus this Prophecy is plainly fulfilled in Christ who is the Person therein described with those glorious Names and Attributes altogether incommunicable even the Enemies themselves being the Judges to any meer Man or Creature whatsoever Moreover every house is builded by some man Heb. 3.4 but he that built all things is God Nay the World and the Church were built by Christ and by whom also all things were created in the beginning and made of nothing and tho' we would grant which we do not to Socinians that that which is spoken of the Creation of the World is to be understood of the new Creation or Regeneration yet this very same doth import and require as Divine and Infinite a Power as doth the Creation of the World and if we may so say something more than to make something out of nothing here is no opposition nothing to hinder but to bring Light out of Darkness Good of Evil to drive away Darkness Blindness and Ignorance out of the Mind to remove perverse and corrupt Affections out of the Will and incline it to Good to change the stubborn and violent Passions of a Heart desperately wicked and deceitful above all things I say to create a new Heart and renew a right Spirit is every jot as great if not a greater Work than the Creation of the World which Christ by his own Power having done and doing it every day Day is an illustrious and ought to be an undisputable Proof of his Deity which is confirmed as by his Names and Attributes so by his other works and by that divine and glorious worship due and rendered unto him not on Earth only but chiefly in Heaven equally with the Father by the four Beasts the Elders and Millions of Angels who upon their Knees if I may so say for 't is written They fell down saying with a loud voice worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour Rev. â— 11 12 13 14. and glory 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 and honour and glory and power be unto him that sitteth upon the throne and unto the Lamb for ever and ever Amen But if after all these Enemies of Christ do refuse to joyn their Voice in this Heavenly Concert to give him Glory one day when they shall appear before him who is to judge the Quick and the Dead and he puts Questions to them concerning their impious disowning of him like the Man that came in without the Wedding-Garment Mat. 22.12 they shall be speechless they shall have nothing to say for themselves no more than the Sadduces and Pharisees for as then in the time of his humiliation no man was able to answer him a word v. 46. much more when he doth appear in his Glory shall his Enemies Mouths be stopped Luke 13.17 and all his adversaries ashamed as we read they were tho' now they be never so shameless and brazen-faced yet at last they certainly shall be confounded FINIS Books Printed for Rich. Wellington at the Lute in St. Paul ' s-Church-yard 1. THE Works of that Excellent Practical Physitian Dr. Thomas Sydenham wherein the List of acute Diseases are treated of after a new Method but also the safest and shortest way of Curing most Chronical Diseases Translated by John Pechey of the College of Physitians 2. A Discourse upon the Nature and Faculties of Man in several Essays with some Considerations upon the Occurrences of Humane Life By Tim. Nurse Gent. 3. A general History of the Diseases of Children Collected by the most eminent Practical Authors by John Pechey of the College of Phsitians 4. The Family Physitian being a choice Collection of Approved and Experienced Remedies to cure all Diseases incident to Humane Bodies useful in Families and serviceable to Country People By George Hartman Phylo Chymiâ—t Author of the Preserver and Restorer of Health Servant to Sir Kenelm Digby till he died