The divine trinunity of the Father, Son, and Holy Spirit, or, The blessed doctrine of the three coessentiall subsistents in the eternall Godhead without any confusion or division of the distinct subsistences or multiplication of the most single and entire Godhead acknowledged, beleeved, adored by Christians, in opposition to pagans, Jewes, Mahumetans, blasphemous and antichristian hereticks, who say they are Christians, but are not / declared and published for the edification and satisfaction of all such as worship the only true God, Father, Son, and Holy Spirit, all three as one and the self same God blessed for ever, by Francis Cheynell ...

THE DIVINE TRINUNITY OF THE Father , Son , and Holy Spirit : OR , The blessed Doctrine of the three Coessentiall Subsistents in the eternall Godhead without any confusion or division of the distinct Subsistences , or multiplication of the most single and entire Godhead , Acknowledged , beleeved , adored by Christians , in opposition to Pagans , Jewes , Mahumetans , blasphemous and Antichristian Hereticks , who say they are Christians , but are not . Declared and Published for the edification and satisfaction of all such as worship the only true God , Father , Son , and Holy Spirit , all three as one and the self same God blessed for ever .

By FRANCIS CHEYNELL , Minister of that Gospel which is revealed from heaven by Father , Son , and holy Spirit in the holy Scriptures of truth .

LONDON , Printed by T. R. and E. M. for SAMUEL GELLIBRAND at the BALL in Pauls Church-yard . 1650.

Academiae OXONIENSI : Electorum Senatui Reverendo , D. Dri. Reynoldes 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Procancellario exoptatissimo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vitam cùm omni bonorum copiâ sospitem .

SOlem non vidit ( Reverendissimi ) qui luce solis solem non aspexit . Tertul. Quis Poetarum , Apolog ▪ cap. 46. quis Sophistarum qui non omnino de Prophetarum fonte potaverit ? Nulla sine sapientiâ suscipienda est Religio , Lactant. nec ulla sine Religione sapientia probanda . Varii sunt disciplinarum sapores , ingeniorum gustus ; tota autem Christianorum salus in credendo , colendo , nec non obediendo consistit . Doctrina nostra Christum auctorem laudat , Christumque parat defensorem . Epiphan ▪ Noluit magnus olim Epiphanius , ut Christiani 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 gestarent , sed solo Christianorum nomine contenti satis gauderent . Valete flosculi , & quicquid est facundiorum deliciarum ; nec medicamentis opus est , nec lenociniis ut benevolentiam masculam , virilem , Academicam aucupemur . Haud aliter de rebus Theologicis judico , quàm de rebus Philosophicis judicabat Cicero . Cicero l. 3. de finibus . Istiusmodi res dicerè ornate puerile est , plane aurem & perspicuè expedire posse , docti & intelligentis viri . Deum testem laudo me illis nec conscribere nec vigilare qui in Theologicis conjecturas venari mallent , quàm Scripturas amplecti . Nostrûm enim est Theologiam antiquam & penè antiquatam antiquitati Primitivae restituere , & Doctrinae capitibus vetustis gratam quandam novitatem , obscuris lucem , dubiis fidem , vel quasi postliminio superaddere . In quo quidem opere quantopere desudandum sit , viri ut diffusissimae eruditionis , ita sapientiae prope incomparabilis satis norunt . Nec Argumentum majus esse potest , nec Praelector minor : quis enim ego qui tot clarissimis viris de Academiâ nostrâ , imò de totâ literarum Republicâ optimè meritis succederem , vel munus in hoc incomposito rerum statu infirmus obirem ? Eheu nec fictis lachrymis dolendum studiorum decus saeviente bello non mediocriter spretum jacuisse , Nec inficias ivero in tam occupato vitae genere meditationes nostras satis acerbas nec dum ad gustum Academicum satis maturuisse ; & certè tantarum dimensionum opus si non immensum , non adeo tumultuariâ operâ deproperari debet , ut officio simul deesse ( aliud quam hoc agens ) & publico minus prodesse saltem prudentibus videar .

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

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

Britannus Codex hunc versum habet , quanquam sine Articulis , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pleraeque editiones Graecae ut Basiliensis , Oecolampadii , & altera Brittiingeri & Lipsensis Vogelii hu nc versum retinent . Complutensis vocem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 omittit , & pro 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 corruptè legit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

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

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

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

1. Antichristus Racoviensis divinam Christi essentiam , Personam , Antichrist . satisfactionem negat , Racoviens . objectum Fidei Christianae , Vide Cat. Racoviens . Scripta Socini , Moscorovii , Crel●ii . Volklii , Smalcii , Goslavii . Cultusque Evangelici tollit , & proinde Christianismum evertit ; ex verbo Dei persuasi sumus Anti-Trinitarios ( sic stante ipsorum fide ) non posse salvari . Mysterium Dei Trinunici est Fundamentum Fundamentorum , ita ut sublatâ Trinitate necesse sit omnia protinus Evangelica funditus corruere . Alcuinū de Trinitate in Praefatione ad Carolum magnum .

Est enim Socinismus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2 Pet. 2. 1. ( haud secus quàm Iudas iste Proditorum perfidissimus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Joh. 17. 12. & Antichristus ille Romanus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Schlusselbergium de Haeresibus , Stegmannum , Junium , Zanchium , Gomarum , Voetium de Trinitate . 2 Thes. 2. 3. ) haeresis omnium pestilentissima Divinitatem Christi , Spiritusque Coessentialis , ipsamque Patris Paternitatem aeternam abnegans , viamque per propriam vitae obedientiam ad coelum affectans .

Anres ingenuas violare nollē , nec modestiā Christianam onerare . Socinianas igitur blasphemias sapienter dissimulasse generosius judico , quàm Magisterialiter , sed inutiliter not avisse . Parum certe Christiani sunt Francisci-Davidici qui Christum adorandum verbis conceptis negant , nec pro fratribus habendi sunt Socinani Idolatrae , qui Catechismum Racoviensem tuentur , Novumque Deum minimè Trinunicum , imò novum Christum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sine fide vel amore divino colunt , & Spiritum Sanctum impii adorandum negant . Libertatem Conventus suos agendi , atque adeo haereses nec non blasphemias exitiales spargendi desiderant . Antiqua autem Ecclesia Pacis repudium misit Anti-Trinitariis universis , ut videre est in Actis a a Act. Concil. Nicen. Nicer . The saur . Orth. fid l. 4. & haeres . 32. Epiph. haeres . 65. Aug. de haeres . c. 14. Concilii Niceni , Athanasii , Epiphanii , Hilarii , & aliorum Reverendissimorum Doctorum scriptis . Pacem profanam , haereticam , Syncretismum tremendum damnamus omnes ; Socinianos nec Politicè nec Ecclesiasticè tolerandos esse fortiter clamamus . Det seductis Deus ut resipiscant .

Observandum est ex sanâ b b Vide Damasceni Epistolam de Trisagi● & l. 3. de Orthod. fide c. 1. Meursii Lexicon Graeco-Ba●barum : Baronii Annal. ad annum 446 § , 12. 13. Antiquitate usque in hunc diem celebre illud in Oriente & Occidente 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quo perpetuam sacratissimae Trinitatis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Ecclesiis suis sonare voluerunt . Suspectae autem fidei sunt , quae de Trinitatis mysterio ex quibusdam laciniis , Sibyllarum carminibus , Hydapsis , M. Trismegisti , Platonis , & aliorum Scriptis Doctores nominis bene magni collegerunt . Suspectae fidei est Trismegisti auctoritas . In Trismegisto qui Mose antiquior est ( credite posteri ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 occurrit ; narrantur in super nonnulla , quae post Christum acciderunt .

Multa denique fraude parum piâ confinxit non nemo , ut Religionis Christianae Gentilibus sidem faceret , quorum apud curiosissimos disciplinarum , nec non Antiquitatum scrutatores nec vola , nec vestigium extat . Omnia autem adulterina & supposititia tanquam vana rejicimus , damnamus . Mysterium Trinitatis quantum ad 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 è Scripturâ demonstrandum est ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ipsis etiam Angelis est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Mysterium illud Dogmaticè ac Elencticè tractant saniores Ecclesiae Doctores , Athanasius , Cyrillus , Basilius , Hilarius , Nazianzenus , Augustinus ▪ Fulgentius , Alcuinus & alii , quorum nec nomina recensere hic par est . Haec de factione Antichristianâ Racoviensi .

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

Iesuitae omnes Fidei Controversias ad tria Capita revocant .

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

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

Noverint autem Catholici se cum Ecclesiâ fideles Doctores recipere debere , non cum Doctoribus Ecclesiae fidem deserere Vti graviter Vincentius Lirinensis . Fundamentum Theologiae unicum Sacram Scripturam statuimus . In omnibus Fidei controversiis Spiritus Sanctus judicium suum Absolutum , Supremum , universale , nec non Authenticum in cripturis consignatum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ecclesiae promulgavit , omnesque errores Infallibiliter condemnavit . De Papâ itaque & Papismo non tantum conclamatum est , sed & actum . Vid Optat. adversus Parmen. lib. 5. Cùm in terris nullam poterit reperiri Judicium , de coelo quaerendus est Judex ; sed ut quid pulsamus ad coelum , cum habemus hic in Evangelio ?

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

Partes Theologiae sunt Agnitio Cultusque Patris aeterri , Filii Naturalis , & Spiritus Coessentialis , Dei veri , nec non Trinnici . Deum enim rectè agnoscimus ut sincerè colamus .

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

Didactica quae ad fidem facit , est vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

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

Theologia autem Problematica sive Elenctica problemata selectiora proponit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 damnat . Oportet enim Episcopum esse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , qui possit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tit. 1. 9.

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

Theologia haec Mixta

1. Locos Communes sive 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( uti Theodorus apud Quintilianum ) colligit .

2. Controversias emergentes feliciter dirimit , ne quid aut vafrè dissimulatum , aut callidè delumbatum , aut perfidè inversum sit aut esse videatur . In ipsis principiis falli absurdum est , & prudentis est omnia quae à Principiis deducuntur , perspecta habere 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Eth. l. 5. c. 7.

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

Theologia autem ista Questionaria à Scholasticis , Sententiariis , Summistis nec non Quodlibetariis venditata parum ▪ Theologica est , imô Mataeologia est , doctrinae Lanfrancianae consentanea , decretis Pontificum munita , que ad Lombardi dictata , Thomae placita , vel Scoti 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 subtiliter absolvitur . Patrum Scripta , nec non Aristotelis Axiomata passim detorquent , Scripturas contemnunt ; Et proinde Authoritatem eorum in divinis totam contemno , Vide Max. Tyrii Dissertat . 10. Alcin. de Doctrinâ Plat. cap. ultimo . Causaub . Proleg . in Baronium , D. Alting ▪ Problem . tertium de Theologiâ Scholasticâ ab A. C. 1020. ad 1516. à Lancfranco ad Herenum , ab Hereno ad Lutherum . nec prudentiam eorum valde praedico . Sophistas esse nullus dubito , Philosophos autem bene Christianos fuisse pertinaciter nego . Apud cautos enim obtinet illud Maximi Tyrii , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Et si 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 istiusmodi Scholasticae Theologiae Patroni aliquem humanioris Musae sensum habeant , fateantur necesse est Magnis istis Doctoribus melius fuisse studia Theologica nunquam attigisse , quàm adeo infaeliciter tractasse . Dubitare soleo debeamne illa saecula 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; nominare .

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

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

Frustra gratisque olim dictum fuit cura 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pastorum , Professorum , Doctorum cura haud cura secura est . Sudoribus certè maximis terram subigimus Agricolae , fructûs autem quàm nil percipimus .

Vixisse nimio satius est , quâm vivere .

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

Profesor vester vix usque ad invidiam faelix , sine invidiâ vel malevolentiâ jejunus , Exit Wigorniensi studiorum solatio denudatus , majoris iniquitatis a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . auctoramentum , Culpaeque Suadelam nimis efficacem pertimescens : Malletque insuper cum b b Cicero l. 16. ad . Atticum . timore domi esse , quam sine timore Athenis . Scissae in partes Academiae valedixit magnus Camero .

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

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

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

Datum OXON . Martii . vicessimo Anno Dom. 1649 . -50 . Vestris D D. devotus Fr. Cheynell .

To the Worshipfull FRANCIS ROVS Esq The learned Provost of Eaton College . SIR ,

IT was the sad complaint of Hilary in his time , That there were as many Creeds as Wills , Periculosum nobis est tot nunc Fides existere , quot voluntates , dum aut ita Fides scribuntur ut volumus , aut ut volumus intelliguntur . Hilarius . and every one presumed to alter the wholesome Forme of sound Words , or else wrest it to a corrupt sense . And you know the sense of a Creed is the Creed . In these dayes of Libertinisme , men account it a kinde of bondage to confine themselves to a wholesome Forme of sound words , though they are a a Verbis consecratis utendum Quintil. Consecrated words , and therefore such as cannot be condemned .

The Devil hath set good men at variance about saeculal affaires , Private interests and publique rights , and in the mean time robs or cheates us of what is spirituall and glorious , the purity of truth , the power and beauty of holinesse . We live in sad times , in which Atheisme pleads for protection and intolerable errours contend for a toleration . They who blaspheme Christ and his Gospel in jeast , The judgment of God upon scoffing Atheists . are Atheists in good earnest ( as Lucian and Rablais were ) but God will plead his own cause , if we will not . Lucian ( as Suidas relates ) was torne to pieces with dogs , and Rablais died drunk with Wine and Atheisme : We have good cause to suppresse and bewaile the very first risings of naturall Atheisme ; we must not suffer any black suggestions or hovering thoughts which rellish of Atheisme to roost and nestle in our hearts ; In animâ dicuntur esse , quae sunt in eâ per modum quietis ; reliqua potius dicuntur esse ab animâ , quàm in animâ , Vide Bonavent . lib. 2. dist. 38. These extemporary thoughts , are sins which do proceed from us ; but O let them not be familiars , and inmates which lodge , and dwell within us . I fear that Atheisme may soon become a Nationall sin in England , if there be an indulgence ( worse then any at Rome ) vouchsafed to irregular phantasies , and appetites under pious pretences . They who deny the God head of Iesus Christ , and the Holy Ghost , hope to escape censure in England , if they can have the favour to be called devout Familists , although their blasphemy and wantonnesse doth declare them to be sensuall Socinians , and beastly Atheists . The Socinians and Familists have even already shamed the more modest Mahumetans . D. Pocockii specime●n Hist. Arab. pag. 21. Annot. pag. 218. & 219. Mr. Pocock ( the learned and ingenuous Professour of Hebrew and Arabick in this Vniversity , in his notes upon Gregory the Arabian Phaenix ) assures me that the Al Hayetians acknowlege the incarnation of the Eternall Word , and that we shall all be judged by this Incarnate Word at the last day . The more moderate Turks would stop their ears at the hearing of such blasphemies agaist Christ , as hath poysoned this English air . Some Mahumetans hold that Christus est Deus de novo ortus , as the Socinians say , he is Deus factus , Subordinatus , &c. And the Mahumetan-Sectaries talk just like our Familists , D. Pocock● Annot. pag. 219. Antinomians : &c. as will be evident to any one that will persue M. Pococks choise and learned Annotations . Licitum pronuntiant vino & scortationi indulgere , & reliqua quae lege vetita sunt perpetrare ; omittenda esse censent , quae lege mandata sunt , pag. 261. & orationē . I am ashamed to English that with my pen , which some Professours have translated in broad and foule English by their grosse neglect of duties , contempt of ordinances , and bold practice of abominable leudnesse ; I will not mention their dreams of a Phantasticall Hell , and Heaven . But sure I am our Familists , Sunt ex Al●shiisqui hominum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 statuerūt . vide D. Pocockii Annot. p. 264. and their Alshii speak the same Dialect , when they discourse of their being Godded with God , and salute one whom they reverence with this Atheistall complement , Tu est Tu , id est , Tu es Deus . Sir , you are what you are , you are God! Henry Nicholas , the Father of the Family of Love , said of himself , I am God . A man would think that our Familists had met with some Mahumetans at Poland , or Constantinople , and some of the worst of them also . For Al Gazalius a precise and learned Mahumetan would teach them better langnage and behaviour also ; He saith that cleanlynesse is a part of Faith , and the Key of Prayer , that we must have pure mindes , clean hearts and hands . But enough of that .

Sir , Being encouraged by the Committee , for regulating this Vniversity , to undertake a service which I even tremble to repeat , and you being Chaireman of that Committee , I conceived my self obliged to present you with this Treatise . When the Vniversity was pleased to elect me the L. Margarets Professour of Divinity , the revenue due to that Professour by a grant made under the great Seale of England 3io . Caroli , Apr. 20. 1649. This Act shall not extend to the revenues of any publik professor or reader in either of the Vniversities . Ad laudem & honorem sanctae & individuae Trinitatis , ac Fidei & Christianorum augmentum . was setled by speciall Act. And the Vniversity did purchase the lease of the House and Meadowes in Worcester , which belong to the said Professour , and would ( if they might have had the common priviledge of leaseholders ) have bought the inheritance of the premises outright for ever ; but the Vniversity is denyed the benefit of the lease and the common priviledge aforesaid . The House and Meadowes are sold to others , and no revenue payed to the Professour . I desire that the Vniversity may be righted , and that my successour may not suffer as I have done . Sir , notwithstanding these discouragements , I conceived it my duty either to read or write for the propagation of the Christian Faith , and honour of the blessed Trinity according to the first Grant . I consulted the Vniversity and your self , and you both concurred that rebus sic stantibus , it was better to write then read , and that it did most conduce to the propagation of the Christian Faith ; Finally , that it was most requisite that I should write in English , because since the beginning of the year 1645. 1645 there have been many blasphemous bookes to the great dishonour of the blessed Trinity printed in England . But I have found the task far more difficult , because there are many Socinian subtiltyes which will hardly bear English , and I could not but take some notice of them , either by a Formall answer , or else by a confirmation of that deep truth which they do with no lesse blasphemy , then subtilty reject , deny . I have been forced sometimes to expresse my minde in Latine in the margine , merely upon that accompt ; but the plainest reader may if he please to read the 4. 5. 8. and 9. Chapters , understand as much of this mystery as is necessary to bee known ; and I am confident that the happy union between the Mystery of Faith , and the practicall Mystery of godlinesse is as plainly represented in this little Treatise , as in any of the ancient or moderne Divines ; for I have faithfully endeavoured to give you the strength and Quintessence of both in a familiar way with many experimentall observations of mine own , which I shall now reveiw and practise in my most retired condition . But before I retire , give me leave to speak a word for my Brethren who are eminent for all manner of learning , sound in the Faith , holy in their life , and peaceable in their conversation ; if men of such qualifications know not how to rest in the present unsetlednesse of publike affaires , and yet are ready to performe all lawfull things required of them for the defence and preservation of the true Religion and publique Liberties ; why may not such be still employed for the promoting of such a just Accommodation & Reformation as may effectually advance the grand publike interest , the power , purity and growth of Religion in this land ? you cannot look upon these men as enemies , and dare not deale with them as the worst of Infidels ( whom Christian * * See Weemse vo. 3. Expos. of the judiciall Law , cap. 15. Faithfull Presbyterians described and commended . Princes have sometimes banished from their dominions ) if you desire to have the same common friends and enemies with Iesus Christ . Now which is the more tolerable penalty , to be out-lawed or banished , is not hard to determine . If you look upon them as Presbyterians , it is no dishonour to them to be true to their Principles in the midst of changes ; it is a signe that they were never friends to the Fortune of the Cause , but to the Cause it selfe ; forgive them if they know not how to pursue a new interest without new light or direction from the word of God . Besides they are such Presbyterians as all godly and prudent Independents will close with in the highest and sweetest acts of Church-communion . For I am confident that no wise and godly men will Practically separate from us in those very things in which they do Doctrinally agree with us , Grounds of an happy union between godly men of both perswasions . because that Text which they do so often cite , Philip 3. 15 , 16. is Demonstratively clear in this very point , and doth manifestly condemne all causelesse Separation from lawfull Communion with the godly members of Reforming Churches . Si vultis vivere de Spiritu Sancto , tenete charitatem , amate veritatem , desiderate unitatem , ut perveniatis ad aeternitatem . Godly Presbyterians and Independents do . 1. Receive the same Officers , Pastours , Teachers , Ruling Elders , and of the same qualification required in the Rule set forth by the Parliament . 2. Admit Members of the same qualification held forth by the Assembly , namely visible Saints , who being of age , do professe Faith in , and obedience to the Lord Jesus Christ according to the Rules of Faith and Life delivered in the Word . Aug. 3. Desire that the above mentioned Officers should be incorporated in one Eldership , and joyn in all acts of Government of the Church . 4. Hold the same censures of Admonition and Excommunication , and do likewise receive such as have been censured into communion again , as soon as they give testimony of their repentance to them . Godly Independents do acknowledge Parochiall Churches to be true Churches of Christ .

Godly Independents doe acknowledg that Parochial Churches ( wherein Ministers and others endeavor to remove all things justly offensive , that so all ordinances may be administred in purity ) are true Churches of Christ . 2. They retaine Communion with these Parochicall Churches by baptizing their Children , and receiving the Lords Supper there , as occasion serves . And if occasionall Communion with us be lawfull , constant Communion with us would not be sinfull . 3. They receive the members of such parishes as aforesaid unto Communion with themselves in their own Congregations also occasionally . 4. They professe that they are ready to give an account to such Parochiall Congregations , as to Sister-Churches , whensoever they are offended at any irregular administrations in Independent Churches . 5. They esteem a sentence of Non-Communion passed by such Parochicall Congregations , is Churches against them , upon any scandall wherein they are unsatisfied , as a means to humble them , and as an ordinance of God to reduce them . Much more might be added : But it is clear from these premises , that prudent and godly Independents cannot conceive themselves obliged

1. To set up other Churches with differing rules of Constitution or Worship ; For Presbyterians and Independents did both agree in the same Confession of Faith and Directory for Worship , and resolved to practice most of the same things , and those the most substantiall in respect of Government also , as doth appeare by those few transactions in the Assembly , and Committee for Accommodation , which have been Printed .

2. Nor can they say , that they are enforced to gather new Churches out of true Reformed Churches ; for a circumstantiall difference cannot be a sufficient ground for leaving of all ordinary Communion with true reforming Churches . The prudent and godly Presbyterians have set no bounds to themselves in their Reformation but the Word of God ; and therefore if the Independents will set forth a compleat Modell of their whole Church-way , and Church-order , fully , freely , and clearely , and prove it by plaine Texts out of the holy Scriptures , we shall thankfully receive whatsoever they shall convincingly impart . And I shall be bold to say , Statesmen and Sword-men have kept godly Presbyterians and Independents at too great a distance upon reasons of State . that there had been a judicious , affectionate and practicall Accommodation between us ( notwithstanding some speculative differences in notionall Ideas ) if there had been no interposition of Statesmen , or Sword-men , when the Committee of Accommodation had sadly considered and reviewed all materiall Arguments on this side , and on that ; And if you set aside all reasons of State and saecular considerations , I do not see why men who agree in the substance of the Service and Worship of God , in the Directory according to the Preface , in the Confession of Faith set forth by the Assembly , and in the Doctrine contained in the Confessions and Writings of the reformed Churches , should not mind the same thing , and walk by the same Rule , that there might be a Practicall Communion between us in all points wherein there is a Doctrinal Agreement , and we might go hand in hand to heaven together , with meeknesse of wisdome , and sincerity of love . Caveats for men of both perswasions Let men of both perswasions beware of such a superstitious tendernesse as doth usually arise from some unconscionable errour , and unmortified lust , because it is no priviledge , but a judgement to be given up to errour or lust ; and from such ensnaring liberty , which is indeed perfect bondage , good Lord deliver us . No man is obliged to follow the Positive Praescript of an erroneous conscience in any point or case whatsoever : Differences of Iudgment did not extinguish the relation of membership amongst the Romans and Corinthians . And it is certaine that the Substantials of Church-Government must not be changed in every age acording to the graduall differences of light in severall persons and Congregations . An expedient desired for an happy union between Presbyterians and Independents Dum propter haec alter alteri Anathema esse caepit , nemo penè Christi est . Hilarius .

We humbly desire that there may be a strict and mutuall obligation condescended to in some expedient by all godly men of both perswasions for mutuall edification , and for the preservation of all the Churches in these Dominions in truth , godlinesse , and peace , that we may not passe unchristian censures upon our Christian Brethren .

Let all private quarrels then fall to the ground , and let us mind the common interest of the Lord Iesus , Caveats for Statesmen and seriously promote it in our respective places in faith and love . And let all Statesmen beware

1. That they do not fall into the same spirituall or civill evils which they themselves have condemned in the King and Prelates . Remonstr. Decem. 15. 1641.

2. Beware of ERASTIANISME which doth overthrow all Church-government , both Presbyterian and Independent .

3. Take heed of CIVILL SCEPTICISME which doth overthrow the Fundamentals of publike Faith , and publike rights , and plucks up all Civill Government , by the roots .

4. Beware of Familisticall Polytheisme ; for the Familists affirme that there are as many Christs , as many Gods manifested in the flesh , as there are Saints on earth . But to us there is but one God , Jer. 2. 11 , 12 , 28. and one Lord Iesus Christ ; it is enough for blind Pagans to talk of many Gods , and many Mediatours .

5. Beware of Atheisme , the great Monster of this Age , compounded of Socinianisme , Familisme , Libertinisme , and Antinomianisme . The Ephesians complaine of none but robbers of Churches , and blasphemers , Acts 19. 37. But we have cause to complaine of them , and Apostates , Idolaters , Atheists , and what not ?

6. Beware of a Toleration of intolerable errours . Reverend Mr Cotton is afraid that the Antichristian Whore will steale in at the Back-doore of a Toleration . The Magistrates of England are engaged by the Oath of God to root out whatsoever is contrary to sound Doctrine , and the Power of Godlinesse . That man is seduced by a private Spirit ( as you observe well in your Orthodox Book ) who lusteth after envy , after Sects and Divisions ; Catholike Charity , C. 1. p. 11 , 12. but the holy Spirit is a Catholike Spirit , a Spirit of Catholike Faith , and Catholike love , an unreserved and universall Love to all that beleeve and love the Lord Jesus Christ .

Let us then all hold fast the wholesome forme of sound words in faith and love . For they who waver against the credit of their own testimony , L. in Test. Dig. de Testibus . are not ( as the Civilians say ) to be heard or regarded , because they have lost their credit . We are reserved for some service in this declining Age ; and therefore it doth become us to be Orthodox Saints , steady Christians , that our Posterity may imitate us , and see those glorious daies , which some conceive are come already , because they have attained a little vainglory in this Age of vanity . The Writers of this present time , who seeme to contradict one another concerning the light and glory of these unhappy daies , may as easily be reconciled as Sophocles and Euripides were concerning the goodnesse of women . Sophocles being asked the reason why he did alwaies represent women in his Tragedies as very good , whereas Euripides did ever represent them as very bad ? answered , that be and Euripides did not at all contradict one another ; for saith he , I do ever represent women just as they should be , and Euripides just as they are . In like manner some Writers represent these times just as they should be , and others represent them just as they are . But I must needs condemn those , who draw a crooked conclusion from the corrupt doctrine and manners of this untoward and crooked generation , and infer that there is no Church of God in England , because Antichristian and blasphemous Seducers are multiplyed without number , and favoured in the Land , though all the Magistrates and godly of the Nation are by one confederate Body , obliged by solemn Oath to root out Idolatry , Blasphemy , Heresie , Schisme , Profanenesse , and whatsoever else is contrary to sound doctrine , and the power of Godlinesse .

1. It is not denyed that there is a fry of Achans in the Land . 2. The sins condemned are inexcusable , and so are all the Foster-fathers of them . 3. We pray that they who have given their power to the Beast , may give it to the Lamb. 4. All faithfull Ministers do open heaven to the faithfull , and shut it against unbeleevers , as our Master enjoynes us , Mark . 16. 15. Luk. 24. 47. and therefore we are true and faithful to the King of Saints , and Commonwealth of Israel . 5. There are thousands in England whose hearts bleed at their eyes for the abominations of the Land ; men that do seriously endeavour to save themselves & others from this untoward generation , according to Peters direction , Act. 2. 40. 6. The house of Jacob was the Church of God , and yet there were foule faults , Incest , and murder found amongst his Sons . The Lord perswade and encourage the Fathers of this Nation to be as zealous against the sins of the Nation , as Jacob was against the sins of Reuben , Simeon and Levi. I must go backwards here , Gen. 9. 23. as Shem and Japhet did . I have not time to mention other things , but let all such as have the power and bowels of Fathers , take heed that they do not persecute or offend one of those little ones who beleeve in Christ , Mat. 18. 6. much less undo one of those great ones , who have much of Christ , and his Spirit reigning in them . Beleeve it Sir , there are a company ( I put my self out of the number ) of Select men in Oxford ; I know not whether there be , all things considered , the like in the World againe , men able and willing to promote the Common-wealth of true Religion , publike Liberty , and ingenuous learning for the Common-weale and good of mankind in all Nations ; for they are acquainted with all necessary Arts , Sciences , and Languages , and dare throw the Gauntlet to the proudest Champions in the Antichristian World . Some few of these may perhaps be complained of by some Weathercockes , who can rather turn then crow , some froward children who bite their mothers breasts , or vipers who would eate a way to their own preferment thorow their mothers Bowels . It is not for want of pride or ignorance that these afflict your doores and eares with unnecessary complaints , which they prove just as Erucius did his against Roscius , who when he was asked who told him so , he answered , No body ; and when it was demanded how the accusation would be proved , answered , In truth I know not . What is this ( saith Tully pro Sexto Roscio ) but to abuse the Laws and Judges , to object what you cannot prove , nay , do not so much as endeavour to prove ? It may be you will reply as Hazael did , Am I a dog that I should be accessary to any grievous or unrighteous Decree ? You know what Hazael did ; and you know that Asa was a good man , and yet a Persecutor . But I hope that as you have been zealous for the Reformation , so you will be zealous for the preservation of the Vniversity , which is the earnest desire and prayer of

Sir , Your thankfull Servant Fr. Cheynell .

To the Reader .

I must entreat you not to mistake the Printers oversights for my dictates . I was seldome here to overlook the Presse , and can only glance over the Book now with a running eye . I leave it to your candor and judgement to correct ordinary slips , but before you set your self to read , be pleased to correct these 3. places .

In page 35. line 22. Not is left out , and for in line 23. read both thus , [ Not as the spirit of disobebedience acts in children of wrath , for we , &c. ]

In the Margin , page 28. b read thus , Actus divini considerati secundumid quod sunt .

In the Margin , pag. 370. For Pultum ocera read cultum opera .

The God of wisdome blesse our endeavours . The grace of Christ , the love of the Father , and Communion of the holy Spirit is the best portion ; let us all beg it for our selves , our friends , and our posterity in these evill daies , and the Lord send us a gratious returne of all our Prayers at the Throne of grace , that we may all find grace and mercy in this time of need .

March 26. 1650.

CHAP. I. The Godhead is Spiritual , Infinite , Incomprehensible .

WE read of the eternal Godhead in the Book of the Creature , Rom. 1. 20. and therefore I prize Philosophy because it is subservient to Divinity ; nay that Philosophy which manifests the Eternal Power and God-head of our great Creator is indeed and Truth , nothing else but Natural Divinity : This Natural Divinity is called The truth , Rom. 1. 18. and it is a Divine Truth , because it doth declare 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all that can be known of God by the light of nature , Rom. 1. 19 , 20. I subscribe to that of Clemens Alexandrinus : We ought not to swear allegiance to any sect of Philosophers , whether Stoicks , Epicures , Platonists or Peripatetiques , but we must select and embrace whatsoever is true and faithfully delivered concerning God by any Sect a a

Proverbia etiam non Christianis familiaria apud Tertullianum , Deus videt Deus reddet , si Deus voluerit , quod Deus dederit , Deo commendo , Deus inter nos judicabit , &c. id ipsum de monstrant . Summum illud & aeternum neque mutabile neque interiturum . Tacitus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Thales 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Philemon .

Nec vero Deus qui intelligitur a nobis alio modo intelligi potest quàm mens soluta quaedam & libera segregata ab omni concretione mortali , omnia sentiens & movens . Cicero . Plato in Phaedro & lib. 10. de legibus . Vide Clem. Alexand. lib. 1. Stromat . Gen. 9 6. Jam. 3. 9. Rom. 2. 14 , 15.

Vide sis dicta Poetarum apud Stobaeum ab . H. Grotio emendata . Aquin. Contra Gent. R. de Sabunde de Theologia Naturali . A. S. Eugubinus de perenni Philosophiâ . G. Pacardum de Theolog. Naturali . P. Mornaeum . Aug. de Civit. Dei . Theodoret. de curand . Graec. affectibus Clem. Alexand. Basilium , &c.

; and the Truth selected out of all Sects is not vaine Philosophy , but Natural Divinity . There is something of the Image of God & Law of Nature written in our hearts and consciences , as is evident by common experience and plain testimonies of the world of God , and therefore the Scripture doth not condemn all Philosophy , but vain Philosophy , Colos. 2.

These natural notions of the eternal Godhead should excite us to enquire farther after God as the Apostle shewes in Acts 17. ver. 27. because though our natural notions concerning God are true , yet they are such imperfect and obscure notions , or rather hints , that we are by reason of the corruption of our nature , very apt to abuse them , and therefore we must regulate them by the Word of God .

The b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , uti Antiphanes Socraticus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Xenophon . Godhead is Spiritual , and therefore invisible ; the Professors of Wisdome became fools , when upon a clear sight of some invisible things of God they changed the glory of God into a visible Image made like unto corruptible man , and unreasonable creatures ; such Images are both Artificial and Real lyes ; for by making Images of God , these learned Fools changed the truth of God into a Lye , and then adored and worshipped their own lyes , Rom. 1. 20 , 23 , 25.

The Godhead is Infinite , and the Immensity of Gods perfection cannot be measured by any created understanding . God is great , and his greatnesse is unsearchable c c Tunc dignè Deum aestimamus cùm inaestimabilē dicimus . Haebreorum Deum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vocat Lucianus . Dion Cassius 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ineffabilem & inconspicuum . Theologia notitias naturales excolit , & confirmat . Deus elegit stulta mundi ad confusionem Philosophiae . Tertul. Praescript . adversus Haereticos Theologia non subjicitur Philosophiae sed praeficitur . Catechismus negat Philosophi●m non Philosophia Catechismum , Lu●her . Vera Philosophia est naturalis Theologia ; concurrit gemina patefactio , naturalis & supernaturalis , gemina authoritas , gemina lux . Haec itaque loquendicausâ de ineffabilibus diximus ut fari aliquo modo possemus quod effari nullo modo possumus . Vide Aug. de Trinitate lib. 7. c. 4. Qui vult sapiens fieri in Aristotele , stultificetur ante in Christo. Lutherus . Tunc stultus Plato cum suis discipulis , &c. Tertul. , Psal. 145. 3. The greatnesse of God is not a greatnesse of Bulk and Quantity , but of Perfection and Excellencie ; he is great in Power , and his understanding is Infinite , Ps. 147. 5. and therefore his understanding is unsearchable , Isa. 40. 28 when men and Angels search farthest into Gods perfection , they do most of all discover their own imperfection , for God will make them know that the secrets of his wisdome are double to that which they behold , and that it is impossible by our most accurate disquisition to finde out the Almighty unto perfection , Job 11. 6 , 7. but we may find him out unto salvation in the holy Scriptures .

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

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

I confesse I have been very much taken with some discourses in Aristotle's d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nihil praestantius Deo ; ab eo igitur Mundum regi necesse est . Cicero . Vide que Operum initio extant apud Hesiodum . Si Deus est animus nobis ut ca●mina ●●cunt , &c. Metaphysicks concerning the spiritual and eternal efficacy of the first Principle , first mover or prime understanding , whose very Essence , Substance , Nature and Being is a spiritual and Eternal Self-efficacy , from whence it was easie to demonstrate the Self-sufficiency and All-sufficiency of this Eternal understanding , and from thence to inferre that this Eternal Spirit , whose very Being is Efficacy ( or as we say a pure Act ) should be effectually obeyed and sincerely worshipped with pure and spiritual worship .

I shall not examine those passages which are usually cited out of Plato , Iamblichus Trismegistus and others upon this subject , because it is clear to me that those glorious mysteries which they did either discourse or treat of were discovered to them by an Hebrew light . e e Vide Just. Mar. Protrep . Lactan . Euseb. de praeparat . Evan. Aug. de Civit. D●i , de doct Christiana Hiera●ym . Epistola ad magnum oratorem Mar●il . F●cinum . Alcin. de doctrina Platonis . B●ssarion . Va●es . de Phil●● . Sacr. l. S. Fugubinum , Lemnium , Al●iedium , Philonem Iudaeum l●actan ium , Isidorum , Aug. contra Academ . Cor. Ag●ip . de Van. Scien● . D. Alting . Problem . Vo●tium Select . Di●p . p. 1. Videlium R●t . Theol. Ricetum in Exod. p 94. Gat●k . lib. p. 262. Amel. Pl●ton , Iustin. Martyr . Apol. 2. Tertu● . Apol. c. 44. Plato was not called the Atticising Moses in vaine , Clemens Alexandrinus and divers others have said enough of that , and saved me the labour of a learned Digression upon that subject ; and it is conceived that Christians have inserted such passages into the works of Heathens .

The Platonists say Lumen est umbra Dei , Deus est lumen luminis . The Apostle saith God is light , and in him is no darknesse at all : That is , God is perfection it self without any imperfection at all , 1 John 1. 5. God is a pure Act , God is one Single Infinite Perfection . And therefore as f f Vid. Senec . l. 7. Natural . Qu. De Deo etiam vera dicere periculosum est . Seneca said , we had need compose our whole man into an Argument of Modesty when we discourse of the nature of God , lest we speak any thing rashly , or affirme any thing that is untrue .

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

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

IT is a Rule generally received in the Schooles , that all creatures i i Omnes creaturae plus habent non-Entis . quam Entis . have more of imperfection and nothingnes , then they have of Being or Perfection . But all Being , the whole of being is in God . God is principium totius esse , the fountain of all Being , and wel-being , the only self-being .

God is the k k Deus solus est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quia se , & per se est , a quo , in quo , per quem & propter quem sunt quaecunque sunt ; omnia quippe Deus aut in tempore sustentat in ipsis , aut aeternùm in se. First , Eternal and Independent Being , and therefore can have no Cause of his Being without himself , or above himself , because he was before , and is above all Causes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Isa. 44. 6. God is the First and the Last ; he is everlasting , and therefore can have no Efficient or Final Cause ; and it is utterly impossible that God should have any Matter or Form , or any thing answerable to either , because it is impossible that any thing should set bounds to his Boundlesse Being , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and infinite perfection .

God is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 saith the Philosopher , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 saith the Divine , but we must ( as the Schools state the point ) understand both Sensu Negativo , because God hath his Being not from any other , but from himself ; and God is said to have his Being from himself , because his very nature and Essence are necessary l l Qui v●rè , necessariò & absolutè est essentia primò & per se est , imò a seipso , & per seipsum existit , & proinde non potest non existere . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Rev. 1. 4 Vide Hieronym . Epist. ad Marcel . de X. Dei nominibus . , and therefore we cannot conceive the Divine Essence to be void of existence ; it is utterly impossible that God should not exist , because the Divine Nature is a pure Act , an absolute , necessary , eternall , infinite , independent , single Being . We must not conceive that God was first in a naked Power of Being , and was afterwards reduced unto actuall Being by his own effectuall Power , as if his Existence were really distinct from his Essence , or did virtually flow from , and consequently depend upon his Essence , as its proper cause . For it is manifestly absurd to conceive this pure , infinite and eternall Being not to be in Act , since it is a pure Act. God doth declare the incomprehensible purity of his infinite and single Being in that amazing and yet edifying text , I am that I am , m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sept. Exod. 3. 14. as if he had said there is nothing in your God which is not God ; my Attributes do not differ from my self , my Being is absolutely necessary , every way perfect , altogether pure , single and infinite . I do therefore conclude as Hierome , n n Vid. Heronym . ad Eph. c. 3. That the very nature of God is being it selfe , and therefore he ever was and cannot cease to be ; he cannot borrow his Being from any thing , who gives Being and wel-being to all things . The absolute and independent necessity of the Divine-Being doth demonstrate its eternity , and therefore o o Omnia tempo●a conjuncti de Deo dicta aeternitatem connotant . Rev. 1. 8. all the differences of time are untied by the Talmudists , to connote the Eternity of God in that text , Exod. 3. 14. according to that excellent Commentary made by the Apostle , Rev. 1. 8. God is the Almighty , which is , and which was , and which is to come . Hence it is that some have thought fit to translate that text , Exod. 3. 14. according to the full scope of the Future amongst the Hebrews , I am that I am that I was , and that I will be . For the Future p p Futurum trium temporum differentias ●n se continet . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Qui erat , qui est , & semper est , uti Epiphanius contra Archonticos . Futurum perseverantiam essendi denotat & independentiam . amongst the Hebrews , points at all differences of time past , present and to come ; but others observing the strict and proper signification of the Future , translate it thus , I will be that I will be . The Angel of the waters doth unite all differences of time in that gratefull acknowledgement , Rev. 16. 5. Thou art righteous O Lord , which art , and wast , and shalt be , because thou hast judged thus . And Iesus Christ , ( who is one and the same God with his father , ) is the same yesterday , and to day , and for ever , Heb. 3. 8. The Rabbines upon Exod. 3. 14. q q Ainsw . on Exod. 3. 14. D. Riv. on the same place expresse themselves after this manner , The blessed God said unto Moses , say unto them , I that have been , and I the same now , and I the same for time to come , &c. or as others more agreeable to the Chaldee Paraphrase , I , he that is , and was , and hereafter will be , hath sent me unto you . But enough of that ; it is now time to conclude that this first and independent Being cannot be measured in it self , because it is infinite , nor in its causes , for it hath r r 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Rom. 11. 36. no causes , but is from it self , of it self , by it self and for it self ; for as the Apostle saith , All things are of him , and through him , and to him ; to him be glory for ever . Amen .

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

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

The word of God is pure and perfect , it doth fully discover Gods mind and our duty . The Scriptures s s Dogmata Theologica non sunt vera quia Ecclesia ita testatur , sed quia Deus ita testatur in Scripturis aeternae veritatis . direct us in all points of faith , in all parts of worship , and in all passages of our life and conversation ; there is the whole body of Religion , and the only right way to salvation sufficiently and graciously revealed unto us by God himself ; for God is the Author , Object , End of true Religion , and is the only happinesse and salvation of his chosen People , and therefore God alone can direct us how to serve and enjoy his own blessed self , in an acceptable and comfortable way , for his glory and our own everlasting satisfaction .

The Jesuites tell us that the Scriptures are but a partiall Rule , and that we must be beholding to some unwritten word or tradition for the proofe of some points , which are necessary to be known and beleeved for our everlasting salvation . Some instance in the Doctrine of the Trinity , others in the Worship of the Holy Ghost . The Papists do generally acknowledge that it is necessary for the attainment o● salvation to beleeve the number of the Persons of the Trinity , and their consubstantiality , because no man can be saved who doth not believe in the Father , Son and Holy Ghost , in all three as in the only true God , one and the self same God blessed for ever ; but some of them deny that this mystery is sufficiently revealed in the written word , and therefore I shall make it my businesse to confute them , and all that adhere unto them in the following Treatise . The saving knowledge of God in Christ is revealed by the Spirit speaking in the Scriptures of truth ; nay Father , Son and Holy Ghost do all joyne in revealing to us the saving mystery of faith and godlinesse , that by the grace of Christ , the love of God , and Communion of the Holy Ghost , we may have a glorious fellowship with all three as one God , the only true God , whom to know is life eternall , John 17. 3. we are taught by the father to come to Christ for salvation , John 6. 45. we are taught by the son , Iohn 1. 18. Heb. 1. 2. we are taught by the Spirit , Heb. 3. 7. Rev. 2. 29. and 1 Iohn 5. 6. the Spirit doth beare witnesse after an especiall manner to this saving truth : it is the spirit that beareth witnesse , because the Spirit is truth : yet all three ( and therefore the whole Trinity , the Father , the Son and the Holy Spirit , ) do joyn in bearing record , and their record is written , for it stands upon Record in the Gospel , and their Record is a saving Record , and there can be no other Record produced to prove that Christ is our Saviour , 1 Iohn 5. 7 , 11 , 12 , 13 , 20. Iohn 20 31. if we study the Scriptures t t Vide Nazian● . lib. 5. de Theologiâ . Epiphanium Apostolicos redarguentem . Chrysost. in 1 Cor. cap. 2. Basilium in Ethicis . , beleeve , apply them , worship and act according to them , we shall be saved by our faith in the written Trinity ; in Father , Son and Holy Ghost , without the help of any unwritten tradition whatsoever ; for the holy Scriptures are able to furnish the Man of God unto Perfection , and make the simple wise unto salvation , 2 Tim. 3. 15 , 16 , 17. u u Cyrillus lib. de Trinit. & personâ Christi . a Wegel . edit . Cyrill in his Book of the Trinity and Person of Christ , put forth not long since by Wegeline , saith that he would not speak or think any thing of God , but what is written in his Word . Clemens Alexandrinus x x Vide Clem. Alex . stromat . lib. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . saith that we ought to make good every point in question by the Word of God , because that is the surest , nay that 's the only Demonstration ; he speaks of Theologicall Demonstration , nothing can be embraced with a divine faith , but that which is delivered to us upon Divine Testimony ; and we are to seek for the Testimony of God , nowhere but in the written Word of God , and therefore Basil disputes after this manner , Whatsoever is not in the written Word of God is not of faith , and whatsoever is not of faith is sin , and therefore it is a sin to obtrude any Doctrine upon the conscience as an Article of faith , which is not written in the y y Vide Basil . Ascet. Reg. 80. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nihil est de fide nisi quod Deus per Apostolos & Prophetas revelavit , aut quod inde evidenter deducitur . Bellarm. l 4. de verbo Dei c. 9. Word of God , Putean is bold to say , that if Basil his meaning was according to his words , he was a Hugonot , that is as we use to say , a Puritane .

When I read what the Papists write on this Argument , I stand amazed at their blasphemies , and am unwilling to stain my paper with the repetition of them ; they who have read Canus , Hosius , Costerus , Eckius , Gautierus , Charronaeus , Stapleton , and the rest of that rabble , will not wonder that the Socinians call the Doctrine of 3. Persons and one God into question , when the Papists who were baptized in the name of the Trinity , & professe that they beleeve the equality of three distinct Subsistences in the same divine Essence , do yet notwithstanding in their writings grant as much as the Socinians need prove , namely that the Doctrine of the distinction and equality of Persons in the same Divine Essence cannot be proved but by unwritten Traditions , by the testimony of the Church of Rome , &c. and yet diverse Papists undertake to defend the doctrine of the Trinity against the Socinians , though they know that the Socinians do not at all value traditions or the testimony of the Church of Rome ; and therefore though divers Papists write against the Socinians , yet they do promote Socinianisme by their vaine doctrine of unwritten traditions . Stapleton is not ashamed to deny that it can be proved out of Scripture that the Holy Ghost is God , or that he is to be worshipped .

But Salmeron z z Vide Salmer . in 2 Epist. ad Timoth. Disput. 4. deserves commendation in this point ; The Scriptures saith he , are therefore said to be written by divine inspiration , because they instruct us in divine mysteries , concerning the Vnity of God , and Trinity of Persons .

Photius a a Phot. Biblioth. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in his Bibliotheca shews , that Ephraeni did not dispute of the consubstantiall Trinity out of the Testimonies of Fathers , but out of the Holy Scriptures ; Iustin Martyr , Athanasius , Basil , Irenaeus , Cyrill , Cyprian , Tertullian , Epiphanius , Theodoret , and many other of the Fathers did assert the doctrine of the Trinity , and some of them did confute the Valentinians , Eunomians , Sabellians , Photinians , Arrians , Macedonians . Samosatenians , &c. out of the Holy Scriptures . The Nicene Synod did urge Scripture for the maintenance of the truth , which they declared in the Confession of their Faith ; and the Synod which met at Constantinople did the like , as is most evident to such as have perused those learned and ancient b b Vide Cyrill . de Trinit. & pers. Christi c. 10. Theodoret. Epit. divin . dogm . c. de Spiritu Sancto . Damasc . orth. fid. l. 3. Naz. Orat . 23. in laudem Heronis . Athan. de Decret. Synod . Nicen . Eundem Epist. ad Serapion . & de sentent . Greg. Nyssen . Dyons . contra Eunom . Tertul. adversus Praxaean . Theodoret. Dialog. 2. cap. 4. Nazianzen . orat . 37. de Spiritu Sancto . Epiphan. contra Sabel . Basilium contra Eunomium , Sabellium , Arium . Cyprian . lib. 2. adversus Judaeos ad Quinirum , cap. 6. August . contra Maximin . Bellarm. de verbo dei l. 4. c. 11. Records . Athanasius confounded the Arians by cleare Testimonies of Scripture , and in his Book of the Decrees of the Nicene Synod , he saith that the true disciples of Christ , do clearly understand the doctrine of the Holy Trinity preached by divine Scripture . I shall not trouble or amuse the Reader by quotations out of Cyrill , Ambrose , Hilary , Augustine , Nyssen , Nazianzen , or any of those Worthies but now mentioned , whose labours have been ever famous in the Church of God ; yet I must not omit one pregnant proofe out of Augustine , who appealed from the Nicene and Ariminensian Synods , and challenged Maximinus to dispute with him about the great point of consubstantiality out of the Scriptures . Bellarmine himself is forced to confesse that Augustine had good reason to do so , because that point is cleare by Scripture ; but then we must likewise consider what Augustine saith upon this Argument , that c c Quod expresse non habetur in Scripturis , potest tamen inde evidenter deduci . Vocabulum in Scripturis non legimus ; rem cui hoc vocabulum recte adhibitum est , fideique sensum invenimus . Vide Augustinum Epist. 174. ubi contra Pascentium Arianum dispurat . Eundem insuper in Ioannem Tract . 97. Ambrosium lib. de fide contra , Aria nos cap. 5. Augustinum contra Maximinum Arian . Theod. Hist. lib. 1. c. 8. Basil. contra Eunom . c. 4. Tractat. Definit . Tom. 2. Athanas. the thing ( or sense of any word ) may be in Scripture though the word it self be not to be found there , though the words Trinity Trin-unity , Consubstantial , are not found in Scripture , yet that which is signified by those words may be clearly proved by the holy Scriptures . These three are one ; I and my Father are one ; Behold a Trinity Trin-unity , Consubstantiality , and all quickly proved .

That Rule is of great concernment and very pertinent to the point in hand , which Augustine delivers in his third Book and third Chapter against Maximinus the Arian . Out of those things which we read in Scripture we may collect some things which we do not read , and so both understand and beleeve the thing which is delivered in other words in Scripture , then those which we are now forced to use , that we may confirme the Orthodox Christians , and refute the gain-sayers . But I am weary of this task , and therefore call upon my Reader to joyne with me in searching the Scriptures that we may find out the truth ; for reason cannot demonstrate or comprehend these mysteries of faith ; and the Rule is , Rationum fulcro dissoluto humana concidit authoritas .

CHAP. IV. This single and Eternall Godhead doth subsist in Father , Son , and holy Ghost , without any multiplication of the Godhead .

WHen d d Greg. Nyssen . contra Eunom . lib. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Gregory Nyssen undertook to confute the artificiall blasphemy of Eunomius , he desired that the true God , the Son of the true God , and the Holy Spirit would direct him into all truth . I have likewise implored the Divine assistance of the Father , Son and Holy Ghost , that I may open this Mystery of the single Godhead in three distinct Subsistences , with faith and prudence , perspicuity and reverence . I consider that the Godhead is Spiritual , and therefore I desire to avoid all carnal expressions in a Treatise of this nature .

There is a twofold knowledge of God , Absolute , and Relative ; the Absolute knowledge of the Eternal Power and Godhead is in part discovered by the works of God , as hath been shewen in the first chapter ; but the Relative knowledge of God ( I speak of inward relations between the three Subsistences ) is not , nay cannot be attained unto by the light of nature ; no example can illustrate , no reason Angelical or humane comprehend the hidden excellency of this glorious Mystery , but it is discovered to us by a Divine Revelation in the written word , and therefore our faith must receive , and our piety admire what our reason cannot comprehend . It is fit therefore that this Grand Mystery of the Divine Trinunity should be soberly explained , that it may be stedfastly beleeved , and reverently applyed in all Evangelical administrations .

We read of the Godhead , the Nature and Subsistence of God in the holy e e Job 12. 16. Pro. 8. 14. Isa. 28. 29. Gal. 4. 8. Phil. 2. 6. Col. 2. 9. Scriptures . 1. The Godhead , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rom. 1. 20. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Coloss. 2. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Acts 17. 29 I am not at leasure to play the Critique upon the words , it is enough for my purpose simply to declare the truth in the most plaine and simple manner .

2. The Nature of God is held forth to us in the holy Scriptures , which forbid us to give Divine honour to any of those things which are not Gods by Nature , Gal. 4. 8 For the Apostle in that place reproves their Idolatry , and tels them , that when they knew not God ( that is the only true God who is God by Nature , because truly God ) they did service to them which by Nature are no Gods ; from whence it is easie to conclude that the only true God whom we ought to serve , is God by nature : and we read of the Divine Nature , 2 Pet. 1. 4. of which all that are regenerate are said to be partakers , because they bear his Image ; for else it is evident that there is an infinite distance between God , & grace , which is not only finite , but imperfect also , and if it were perfected is but an accident ; Nay , there is an infinite distance between the Nature of God , and nature of man in respect of Excellency , even then when the two natures are most intimately united as they are by an Hypostatical union in the person of the Lord Jesus .

3. This only true God , The Subsistence of the Godhead . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . who is God by nature , doth subsist . And if we will seek after him , we shall finde that he doth not subsist very far from any of us , Act. 17. 27. But the Godhead doth not subsist out of the Father , Sonne , and Holy Ghost . For all the fulnesse of the self-same Godhead is in every one of the three : and therefore the name of God is attributed to every one of the three , in holy Writ . The three divine Subsistences .

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

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

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

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

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

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

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

I shall intreat the men of this perswasion to consider that Jesus Christ is over all God blessed for ever , Rom. 9. 5. God manifest in the flesh , The Divine titles of Jesus Christ , prove his Person to be divine , and one of the natures united in his person to be divine . 1 Tim. 3. 16. The blessed and only Potentate , the King of kings , and Lord of lords , who only hath immortality , &c. to whom honour and power everlasting is ascribed , 1 Tim. 6. 16. He is the great God , Tit. 2. 13. The true God , 1 Joh. 5. 20. Dares any mortall man lay claime to these titles and this honour ? To which of the Saints or Angels did God say at any time , Thou art my sonne , the heire of all things , the illustrious brightnesse of my glory , and lively character of my person Thy throne , O God , is for ever and ever , and all the Angels of God shall worship thee , Heb. 1. These things are so cleare and plain , that I am even almost ashamed to write more upon this Argument ; and yet I am encouraged and even provoked to proceed . Jesus Christ was the Wonderfull Child ; a Child , and yet a Father , the Father of Eternity f f Isa. 9. 6. En infantem aeternitatis Patrem , En parvulum optimum maximum , Deum maximum . ; a Child , and yet a Councellour , the wisest of all Counsellours , for he is Wisedome it self ; a Child , and yet a God , a mighty God . Isa. 9. 6. Certainly this one Text is sufficient to put them to the blush who presume to compare themselves with the Lord Jesus , the mighty God .

Iehovah g g Christ is Iehovah and therfore he is God . Ehié Jehovâ & quod ex eo contractum est I●h ab Hajâ vel havâ ( Esse ) derivantur , Essentiam infinitam notant . Nomen itaque Jehovae ( cui reliqua duo sunt aequalia ) Deo proprium est . Gomarus oper. par. 3. disp. 2. de Deo vero . is a Title proper and peculiar unto God , Isa. 43. 11 , 12. Jehovah is the only Saviour , the only God & Psal. 83. 18. That men may know that thou whose name alone is Iehovah , art the most High over all the earth .

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

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

The Ancients insist much upon that proof Iohn 16. 15. All things that the Father hath are mine , compared with Iohn 10. 30. I and my Father are one , and Iohn 10. 37. If I do not the works of my Father , beleeve me not ; for from hence they do conclude , that Christ hath the same divine nature and Godhead with the Father ; they both have the same divine and essentiall Titles & Attributes , and perform the same inward operations in reference to all Creatures whatsoever ; and therefore h h Epiphan. contra Apostolicos . Vide Cyril . lum in Ioh. cap. 3. & 8. Hiuro . in Zach. 2. Ambr. l. 5. de fide cap. 4. Aug. contra Pascen tium ; nemo igitur jam calumniaturde verbo ; et si enim verbum ipsum in Lege scriptum non reperitur , res tamen reperitur , ego et Pater unum sumus Epist. 174. they did farther inferre , that they had reason to use the word Consubstantiall ; for though the word is not in Scripture , yet the sense and meaning of it is Orthodox and Canonicall , because evidently deduced from these Texts and some other Scriptures which we have insisted on before . I shall adde one Scripture more , to make it yet more clear ; compare Iohn 17. 10. with Iohn 16. 15. All i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . John 16. 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . John 17. 10. Vide D. Glassium in Explic orat . Christi . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . things that the Father hath are mine . Iohn 16. 15. Father , all mine are thine , and thine are mine . Iohn 17. 10. that is , Whatsoever doth belong to the Father as God , doth belong to Christ ; for we speak not of Personall , but Essentiall properties , Christ doth lay claim to all that is naturall , to all that belongs to the Father as God , not to any thing which belongs to him as the Father , as the first Person of the blessed Trinity . In the 17 of Iohn Christ proves that the Apostles were his Apostles because they were his Fathers Apostles , and given by the Father to him ver. 9. but he gives a more generall reason for it ver. 10. And all mine are thine , and thine are mine : It is a generall rule expressed in the Neuter gender , and therefore cannot be restrained to the Apostles , as the Socinians would limit the speech of Christ ; but it must be taken in its full extent ; but that I may give full weight and measure pressed down and running over , consider that the other text Iohn 16. 15. hath a double note of universality , and therefore is very Emphaticall for the proof of the point , All things whatsoever thut the Father hath ( as God ) are mine k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Epiph. Contra Sabellium , But the Father hath an eternall Godhead , infinite power and Majesty ; and therefore saith Christ , they are mine . Epiphanius disputing against the heresie of Sabellius expounds this Rule thus , All that the Father hath is mine ; the Father is God and I am God ; the Father is Life and I am Life ; for whatever the Father hath is mine . For the clearer demonstration of this truth , let us now descend to particulars . 1 The Attributes of God . 2 The works of God . 3 The worship of God , are all ascribed & given to Jesus Christ , that we may confesse and acknowledge him to be God , the true God , the mighty God , the self same onely God with the Father and the holy Spirit .

1 The Attributes of God are ascribed to the Lord Jesus . 1 The Eternity of God , Iohn . 1. 1. Divine Attributes are ascribed to Christ . 1 Eternity . In the beginning was the Word ; [ was ] notes some former duration , and therefore we conclude that he was before the beginning , before any Creation or Creature ; for it is said that he was God in the beginning , and his divine nature whereby he works is Eternall . Heb. 9. 14. He is the First and Last , Revel. 1. 17. hence it is that he is called the First-born of every Creature , because he who created all , and upholds all , hath power to command and dispose of all , Micah 5. 2. from the dayes of Eternity . Iohn 17. 5. as the First-born had power to command the family or kingdom , Coloss. 1. 15 , 16 , 17. Compare Isa. 44. 6. with Revel. 22. 13. and Prov. 8. 22 , 23. and with my margin .

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

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

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

5 The Immensity of God belongs to Christ ; 5 Immensity . for he is not contained in any Place , who was before there was any Place , Prov. 8. 22. and did create all Places by his own Power , Ioh. 1. 1. 3. Iohn 1. 1 , 3. whilst he was on earth in respect of his bodily Presence , he was in the bosome of the Father , which must be understood of his Divine Nature and Person , Matth. 18 20. Iohn 1. 18. He did come down from Heaven , and yet remained in Heaven , Matth. 28. 20. Iohn 3. 13.

II. Christ doth performe the Works of God , 3 Divine works . such proper and peculiar , such divine and supernaturall works as none but God can perform ; Iohn 2. 19 21. he did raise the dead by his own power at his own pleasure . John 5. 21 , 28 , 29. John 11. 25. He is called the resurrection and the life , because he is the authour of both : whatsoever the Father doth , the Son doth likewise . Horsum profuit personae dignitas , ut irae infinitae onus sustineret , & sufficiens 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 esset . Ioh. 5. 17 , 19. He wrought miracles , he hath the same Nature and power with the Father , and therefore doth the same works : He doth regenerate our Souls , pardon our sins , save our souls ; he hath appeased the wrath , and satisfied the justice of God , by his divine Mediation ; he gives Temporall , Spirituall , Eternall life . 2 Cor. 5. 17. Iohn 6. 38. 40. Isa. 53. 4.

III. Divine Honour is due to Jesus Christ For , Act. 20 28. 1. All the glorious Angels are commanded to worship him , Heb. 9. 12. 14. 26. Heb. 1. 6. 2. All true Christians are described by their calling on and believing in the name of Christ , Divine Honour due to Christ . Act. 9. 14. Iohn 1. 12. 3. All are obliged to give the same honour to Christ , Rom. 10. 14. 1 Cor. 1 , 2. which they are required to give to God the Father , Joh. 14. 1. Ioh. 5. 23. 4. Examples every way warrantable , Psal. 2. 12. because agreeable to these precepts , Ro. 10. 11. are frequent in the Word , Act. 7. 59. 60. 1 Cor. 1. 2. Rev. 22. 20.

5. Baptisme is administred in the name and to the honour of Christ , Mat. 28. 17. 18 , 19 , 20.

6. At the day of Judgement every knee must bow to him , and acknowledge him to be equall to his Father , Isa. 45 , 21 , 22 , 23 , 24. 25. compared with Rom. 14. 10 , 11 , 12. Phil. 2. 6 , 9 , 10 , 11.

7. All that are justified do believe in him ; and they who do believe in him shall not be ashamed , Rom. 3. 25 , 26. 1 Pet. 2 , 6 , 7.

8. The Apostolicall benediction so often repeated in the Epistles .

From whence I argue , since God will not give his glory to another , because he is true , Isa. 48. 11. and cannot because he is just ; it followes , that though Christ be a distinct person , yet he is not a distinct God from his Father , but one and the same God with him , God blessed for ever . Much more might be produced upon this argument : That which hath been said , is abundantly sufficient , if God set it home upon our spirits by his own Spirit : but if men will not be perswaded by these Scriptures , neither would they be perswaded though one should rise from the dead . In the next place I am to demonstrate the Divine Nature , Person , Titles , Attributes , Works , Worship of the Holy Ghost .

3. The same eternall Godhead doth subsist in the Holy Ghost , who is God blessed for ever . The Holy Ghost is a spirituall and infinite substance , subsisting with peculiar properties , and acting according to the counsel of his divine will . The Apostle having distinguished betweene the Spirit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Cor. 12. v. 4. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Rom. 8. 6. and the gifts of the Spirit , shews that the Spirit it selfe , That one Spiris ˡ , That one and self-same Spirit , doth work and distribute all those excellent gifts according as he pleases , 1 Cor. 12. 4. Now , 1. these particularising and indigitating terms , That one , that same Spirit . 2. The wi●● of the Spirit . 3. The discriminating energ● or efficacy of the Spirit , do all demonstrat● the subsistence of the Spirit , & peculiarity 〈◊〉 his Subsistence . When the Spirit of truth 〈◊〉 come , He will guide Iohn 16. 13. he saith no● It , but He , and therefore doth not speak 〈◊〉 an Attribute , but a Person , He &c. which is the more to be observed , because th● word in the originall which signifies Spirit● is of the Neuter gender , and yet our Savior speaking of the Spirit , saith He , to point out the peculiar subsistence or person of the Spirit , When He the Spirit of Truth , &c. Iohn 16. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Joh. 16. 13 and therefore we ought to take speciall notice of that expression ; and all those notes of particularity , 1 Cor. 12. applyed to the Spirit , do shew that he is a particular , and undivided substance , one Spirit , the same Spirit , the self same Spirit , one and the self same Spirit , 1 Cor. 12. form the 4. v. to the 12. 1. The Divine Nature and Person of the holy Ghost . And that this spirituall particular undivided substance is a divine substance is evident , because it is said that the same Spirit who doth work all in all is the same Lord , and the same God . 1 Cor. 12. 5 , 6. and Lord in the new Testament doth answer to Iehovah in the old , 2. Divine Titles . as hath been proved above in this very Chapter : when Peter drew up a charge against Ananias , he puts this question to him , Why hath Sathan filled thy heart to lie to the holy Ghost ? thou hast not lyed unto men , but unto God , Act. 5. 3 , 4. The black and unpardonable sin is after a more speciall manner committed against the Godhead subsisting in the Holy Ghost , and the peculiar office and dispensation of the Holy Ghost , then against the Father or the Son ; and that sin is in some respects pronounced the most grievous sin , Mat. 12. 32. If the Holy Ghost were only the Power of God , as Socinians love to dream , that sin would not be so highly aggravated ; for it is not the highest and foulest aggravation of sin , to say it is committed against the Power of God . The Father , Son and Spirit have but one Power , as they have one and the same nature ; and therefore the Father is said to work in the Son , and by the Spirit ; and hence it is that Christ is called the Power of God , m m Christus est Potentia Dei 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Spiritus Sanctus est potentia Dei 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vide Gomarum Disp. de Trinit. Tom. 3. Disp. 7. & 8. 1 Cor. 1. 24. and the Holy Ghost is called the Power of the most High , Luk. 1. 35. because the Power of the Father , ( who is called the most High in opposition to the highest of creatures , ) doth reside in , is exercised and made manifest by the Holy Ghost , and especially manifested in that Omnipotent Work of the Conception of our Lord and Saviour ; the very shadow of the Holy Ghost makes a Virgin to conceive ; this miracle speaks him God .

The Holy Ghost is Jehovah , Divine Titles which prove the Nature & person of the Spirit to be Divine . the great God , and King above all Gods , as is evident by comparing , Psal. 95. 3 , 6 , 7 , 8 , 9. with Heb. 3. 7 , 9. The Spirit of Iehovah is the God of Israel , 2 Sam. 23. 2 , 3. The People rebelled against Jehovah , and tempted him in the Wildernesse , Deut. 6. 16. Numb. 14. 26 , 27. Deut. 9. 7 , 24. now that is meant of tempting and rebelling against the Holy Ghost , as well as against God the Father and Jesus Christ , as is cleare , if you compare Isa. 63. 10. Heb. 3. 7 , 9. with the places alledged . The Holy Ghost is that Jehovah who made the New Covenant with his chosen People , Num. 12. 6 Heb. 1. 1. 2 Pet. 1. 21. 1 Cor. 3. 16. 17. 1 Cor. 6. 19. compared together 1 Cor. 12. 5 , 6. Ierem. 31. 31. compared with Heb. 10. 15 , 16. The Holy Ghost is that Jehovah who spake by Isaiah the Prophet ; compare Isa. 6. 8 , 9. with Acts 28. 25 , 26. we might argue in like manner , from Levit. 19. 2. &c. compared with Heb. 9. 7 , 8. and severall other places , Num , 12. 6. Heb. 1. 1 , 2 Pet. 1. 21. 1 Cor. 12. 5 , 6.

The Omnipotence of the Spirit is clearly proved , 3. Divine Attributes . The Omnipotence of the Spirit . because he worketh all in all , according to the counsell of his Will , and worketh miracles , which transcend not only the common course and order , but the whole power of nature , 1 Cor. 12. 6 , 9 , 10 , 11. such are the raising of the dead , Rom. 8. 11. the regeneration and sanctification of our souls , Tit. 3. 5. 1 Cor. 6. 11. and therefore he is called the Holy Ghost , 4. Divine works of the Spirit . because the Father and the Son do according to Divine dispensation sanctify us by the operation of the Holy Ghost . Moreover the Holy Ghost did teach the Prophets and Apostles , and lead them into all truth , he overshadowed the Virgin , &c. Iohn 16. 13. Acts 2. 4. 1 Pet. 1. 11. and 2 Pet 1. 21. The holy Ghost is the great God and Creatour of all things Psal. 93. 3. 5. Heb. 3.

The Holy Ghost is Omniscient ; The Omniscience of the Spirit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rom. 9. 1. 1 Cor. 2. 10 11. Joh. 16. 13. for he knowes the deep things of God , and the secrets of men ; he inspired the Prophets and Apostles , and moved them to reveale the mysteries of faith and godlines , 1 Cor. 2. 10. 11. and 1 Pet. 1. 11. 2 Pet. 1. 21. Rom. 9. 1. Rev. 2. 23.

The Holy Ghost is Omnipresent , The Omnipresence of the Spirit . he dwels in all Saints as in a Temple , he repaires , adornes , beautifies his Temple , and acts in every single Saint , Rom. 8 9. 2 Tim. 1. 14. as the spirit of disobedience acts in Children of wrath : we cannot flie from the presence of the spirit because he is Omnipresent , 1 Cor. 3. 16 Rom. 8. 26 27. Psal. 139. 7.

By what hath been already written , it is evident that the Holy Ghost hath the titles and attributes of God , 1 Cor. 12. ●● he doth performe works proper to God ; 1 Thes 2. 13 Vide Basilium . lib. de Spiritu Sancto . and that devine Honour is due unto him , I shall clearly prove because it is denyed by the blasphemous wits of this discoursing age . Vide Nazianzen .

The Holy Ghost who spake by Isaiah the Prophet , Orat. 37 & testimoniorum examē de Deita●e Spiritus Sancti inventes . is worshipped by the Angels of God , as is most evident by comparing Isa. 6. 3. 9. with Acts 28. 25. 26 The whole Church of God is exhorted to worship the Holy Ghost as the Great God , Petrum Damianū lib. 3. Epi 1 as Jehovah , as our Make ; to how down and kneel before him , that is , to give him divine worship both inward and outward , because he is our God , as appears by comparing , Psa. 95. 3. 6. 7. with Heb. 3. 7 , 8. 9. The Apostle gives divine Honour to the Holy Ghost when he appeals to him as to the searcher of hearts , Rom. 9. 1. and the Holy Ghost who speaks to the Churches , joynes with the son of God ( who speaks to them also ) in searching of the heart and reines , Revel. 2. 17. 18. 23. and all the Churches are commanded to hearken to both as unto God blessed for ever . Our soules and bodies are said to be the Temples of God because they are the Temples of the Holy Ghost ; and therefore we are commanded to worship and glorify the holy Ghost with our souls and bodies ; for the spirit doth dwell in his Temple that he may be worshiped in his Temple . The Temple is a profane place , if there be no worship there ; and it is , must be , pure , holy and spirituall worship , and sacrifice , such as the holy spirit delights in ; else the Temple will be defiled , destroyed . Compare , 1 Cor. 3. 15. 16 , 17. 1 Cor. 6 , 19 , 20. 2 Cor. 6. 16. 18. and 2 Cor. 7. 1. The Church is blessed in the name of the Holy Ghost as in the name of God , 1 Cor. 6. 19 , 20. and the communion of the holy spirit is spirituall and saving as well as the speciall grace of Christ , Rom. 12. 1. 2. and love of the Father , 1 Pe● . 2. 5. as appeares by that solemn Apostolicall benediction , 1 Cor. 3. 16 , 17. 2 Cor. 13. 14. and the beloved Disciple proclames the spirit to be the fountaine of grace and peace as well as the Father of Jesus Christ , Eph. 2. 18. 22. and therfore doth beg grace and peace of the Spirit of grace ( who doth purify and pacify our hearts ) for all the Churches , Revel. 1. 4. The holy Ghost doth regulate all Churches and Church-affaires . Acts 13. 2. 4 Acts 15. 28. Acts 20 28. Baptisme is administred in the name and for the Honour of the holy Ghost . Matth. 8 19 The holy Ghost doth bestow upon us , and work in us those spirituall and glorious blessings which are sealed in or conveyed by Baptisme , and therefore we are more especially Baptized by the holy Ghost . Matth. 3. 11. Iohn 3. ● . 6 , for we are born of the spirit , regenerated , washed , renewed by the spirit , who purifies the soule as water doth the body , Titus 3. 5 , 6.

The violation of the Honour and worship of the Holy Ghost is most severely punished , Vide Aug. cont. Maximinum . Mark 3. 29. Hebr. 6. 4 Hebr. 1● . 28. 29. and therefore there is speciall care taken in the holy Scriptures both for the preservation and vindication of the honour of the Holy Ghost ; Acts 7 51. Isai 63. 10. Ephe. 4 30 Heb 3 7 , 8 Galath. 5. 18. 25. Rom 8. 12 13. 14. 1 Thess. 5. 19. we must not grieve , vex , resist quench the Holy Ghost , that is , we must not displease him , we must not disobey him , we must obey his dictates , his motions , we must be quickened , taught , led , ruled , governed by him : we must attribute all the glorious Titles to the Holy Ghost given him in Scripture , of which we have so largely discoursed ; we must acknowledge him to be the Spirit of Truth , and therefore must beleeve in him ; the spirit of supplication , the spirit of grace and holinesse , and therefore love him and pray to him : we must either renounce our Baptisme in his Name , 1 Cor. 12. 13. Matth. 3. 11. John 3 5. or else we must confesse that we are obliged to beleeve in him , reverence , love , obey , glorifie him with all inward and outward worship : for we are debtours to the Spirit ▪ to live to the Spirit , and glorifie the Spirit of regeneration who works in us the instrument of Justification , that there may be an effectuall application of Christ to our souls ; though Christ make the purchase , the Spirit of adoption makes the assurance , he seals us up to the day of redemption , and therefore good reason have we to offer up our souls and bodies in a spirituall sacrifice to him ; for these temples were made for sacrifice ; Rom. 12. 1 , 2. 1 Pet. 2. 5 , Now if God who will not give his glory to another , because he is true and just , gives all this glory to the Holy Ghost , it concerns us to glorifie him .

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

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

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

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

The Father and the Son are but one God , Iohn . 10. 30. The unity of the Godhead . I and my Father are one . The Father a a Deus unus , t● inu●us , solus , unicus , simplicissime unús , unicissime unicus . The Father Son and Holy Spirit all three are but one onely God . 1 John 5. 7 John 10. 30 Unitatem essentiae contra Arianos , Trinitatem personarum contra Sabellianos tuemur . Tres substantias esse dixerunt , Subsistentium personas per Substantias edocentes , non Substantiam Patris et Filije● Spiritus Sancti diversitate dissimilis essentiae separantes ex c●n●il . Anti●chen . Hilar. de Synodo adversus Arianos . , Son and Spirit , all three are but one God . 1 John 5. 7. There is but one God . Ephes. 4. 6. Deut. 6. 4. Isa. 44. 6. 8. Isa. 45. 21. 22. Nay there can be but one God ; there can be but one most Perfect being , one infinite Perfection ; the most perfect being is the most single being , and therefore Father , Son , and Holy Ghost are all three but one 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 c c We do not only acknowledge a Trinity , but a Trinunity in opposition to the errour of the Tritheites . Vnum & Trinum de monstrant trinunum Deum simplicissimè unicum . 1 I●h. 5. 7. Hi tres sunt unus ille Deus , trinunus Deus , Infinitum , hoc est , summe & absolutè perfectum , non potest esse nisi unum . Si ●nus potest emnia , quid opus est pluribus diis ? omnia autem potest Deus trinunus . Deus est trinunus , est unus absolute , trinus relate ; unus quoad essentiam , trinus quoad subsistentiam . 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. * * See Mr. Fry his Answer to the Charge of Blasphemy and Errour &c. p. 20 ▪ 22. Fry his Opinion , which he delivered to the House , and hath since printed and published to the world .

d d Deus ita est unus , ut etiam ●it solus , & ita solus ut non possit esse alius . En naturam infinitam summē unam , & unicissimè unicā . 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 e e Deus non tam unus numero dicendus est , quàm unicus . Pater & filius sunt unum potius , quàm unus . Ioh. 10. 30. Sunt inquies unus Deus , imò potius sunt idem unicusque Deus . 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 , f f Personae coessentiiales & in se m●tuò subsistentes inconfusè uniuntur , & indivisè discernuntur . but not confounded ; united in their g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 h h Natura divina est singularissima , & simplicissimè uni●a . singularly the same ; nay the divine natur● is as i i Non minus individuum est essentia divina quàm persona . D. Al●ing . Problem . singular as any one of the single subsistences , and yet whatever is proper to the Divine nature is k k Natura divina est simplicissimè singularis , & tamen communis Patri , Filio & Spiritui Sancto . Nec mirum , cùm ●it simplicissimè & perfectissimè infinita . common to all three of these Divine subsistences ; and the Divine nature doth not subsist out of these three Divine subsistences .

But the more we deliver concerning the unity of the Godhead , the more advantage do the Socinians hope to gain for the justifying of their blasphemous dreams : for ●f this unity of the Godhead be not only ●otionall but 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 ; 1 Cor. 8. 5 , 6. but they lay most weight upon Iohn 17. 3. 1 Tim. 2. 5 Eph. 4 6. Behold , say they , a plain acknowledgment from the mouth of l l Christus ipse dicit patrem suum esse illum unum solum verum Deum eti●m respectu sui . Seipsum namque ibidem nominat atque à Patre distinguit . So●inu● in tract . de Deo , Christo , & Spiritu Sancto . Catechis . Racoviens . cap 1. p. 37. Socin . libro quod Evangelici &c. Jesus Christ : Joh. 17. 13. 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 , John 17. 3. opened at large . [ That we may know m m En structuram Grammaticam [ ut cognoscant Te illum solum verum Deum ] non autem [ ut cognoscant solum Te , illum veru● Deum . ] 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 n n En structuram logicam , particula exclusiva Solum non cohaeret cum subjecto , sed cum praedicato , pater est ille Deus , qu● solus verus Deus est . one and the same God with the Father ; all three Persons are the only true God ; for though they o o Distinctionem personalem concedimus , essentialem negamus . Hi qui tres sunt personaliter , sunt unum essentialiter . 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 ●ne , 1 John . 5. 7. One God , who is the onely ●rue God . The * * Non enim sensus est , solus verus Pater est Deus , sed Pater est sol●s ve●us Deus praeter quem non est alius Deus . Father is the onely true God ; behold , the praedicate in that proposition is not personall , but essentiall , and ●very Essentiall Predicate belongs to all and ●very one of the three persons , because they have one and the same Divine Essence , and therefore the Apo●●le saith these three are ●ne . 2. Observe how the 17. of Iohn and ● . verse is expounded by Iohn himself , Deus est unus et trinus , sed nonsecundum idem , est unus essentiali●er Trinus Personaliter ; contradictoria enim non affirm●ntur de eodem , si ei tribuantur secundum idem . In essentia Divina est alius et alius , non aliud et aliud , alius enim est Pater , alius Filius , alius Spiritus Sanctus , hi tres autem sunt potius Vnum , quam V●us . 1 I●han. 5 7. Unus verò Deus , non alius Pater est ; alius non Essentialiter , sed Personaliter . vide Augustinum de side ad Petrum cap. 1. et de haeresibus . cap. 41. vide D. Salomon , Glassium in orat . Christ . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iohan. 17. ● 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 ●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 expound● this also of the p p Spiritus Sanctus est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non relate quá persona procedens , sed absolute quá Deus est per Essentiam perfectissimam á se ipsâ existentem ; est enim Spiritus Elohim patri filioque coessentialis et coaequalis . Gen. 1. 2. Holy Ghost ; for , Father , Son , and Holy Ghost are one onely God , 1 Ioh. 5. 7. These three are one ; and therefore i● doth not at all follow that the Son and Spirit are not the true God , because the Father is the 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 q q Particula exclusiva [ Solum ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non reliquarum Trinitatis personarum sed fictitiorum numinum usurpatur , ita ut excludat ea tantum quae extra naturam divinam sunt , et á Patre res essentiâ diversae sunt ; eadem autem natura divina est in Patre , Filio et Spiritu Sancto . exclude false gods , but I say it doth also deny Jesus Christ , and the Holy Ghost to be different Gods , other gods from God the Father , because they are one and the same God with the Father , as is evident in those two places 1 Iohn 5. 7. 20. cited before .

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

The term [ onely ] doth not exclude any Divine person , but it doth exclude all and every one of the creatures ; r r Vt cognoscant Te , qui es ille Deus , qui solus verus est , quoniam illa est sola Deitas vera , quae est in Patre , & si● non excluditur Filius , qui est in Patre unus idem que Deus cum Patre & Spiritu Sancto . Ioh. 1. 1. 1 Io. 5 , 7. because every Divine person hath the same Divine nature , but no creature is capable of the Divine nature , unlesse we do understand it as 2 Pet. 1. 4. is to be understood , of the image of God , or having such an interest in the Divine Attributes , that God will exercise and put forth his wisdome , power , and all , for their everlasting good , and be himself their all sufficient reward , portion , and objective happinesse . And it is to be observed that the termes Only and True , are both applied to the same part of the Proposition , namely to the Praedicate alone .

5. This is life eternall , to know thee : But the Text saith , This is life eternall to know Iesus Christ also ; that is , this is the way and meanes for the obtaining of eternall life , and this is the s s Vita aeterna hi● inchoati●● habetur cognoscendo Deum per fidem , habetur autem in coelis perfecte cognoscendo Deum per visionem . Verba de 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vitae intelligenda . vid. Cyril . lib. 2. in Johan . Hilar ▪ lib. 9. de Tr●n . & lib. 5. contra Iulian. Ambr●s . lib. 5. de fide . beginning of eternal life , to know , believe , love and obey Jesus Christ . But eternall life is perfected by knowing of God in heaven , not by faith but by sight . Now t t Vita aeterna est solummodo in vero & aeterno Deo , in summo bono , uti Ambrosius cont. Arianos . eternall life doth not consist in the knowledge , belief , or love of any meer creature ; and therefore the Godhead of Jesus Christ is proved out of this very Text , which they urge ( who deny his Godhead ) to justifie their blasphemy in the denial of it .

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

7. To know Jesus , that is , to know him as a Saviour , as one that saves us from our sins , is to know him as a God , as one God with his Father , as the true God & the only God ; according to that which we read Isa. 43. 10 , 11 , 12 , 25. that ye may know and believe and understand that I am he ; Isa. 43. 10 , 11 , 25. compared with Heb. 1 , 2 , 3. 1 Joh. 1. 7. Act. 4. 12. I even I am * * O Iehovah justitia nostra . Jer. 23. 6. Ps. 68. 18 , 19 , 20. compared with Ephes. 4. 8. Isa. 8. 14 , 16. compared with Rom 9. 30 , 33. Iehovah , and beside me there is no Saviour . And Isa. 45. 21 , 22 , 23 , 24 , 25. There is no God else beside me . A just God & a Saviour , there is none beside me . Look unto me and be ye saved all the ends of the earth , for I am God , and there is none else . — to me every knee shall bow . — in Jehovah have I righteousnesse . — In Iehovah shall the seed of Israel be justified . Compare this with Rom. 14. 10 , 11 and the Socinians may as safely conclude that the●e is no other God but Jesus Christ , as they ma● conclude that there is no God but God the Father , from the 17. of Iohn . But they and we ought to conclude from these and the other Scriptures mentioned before , that u u Secundu● Philosophum lolus . dem est quod non cum alio , & ideo tantummodo ●xcludit 〈◊〉 quod a●etatem d●cit ; Filius auten● non est alius à P●re nessentia , sed tantu● in p●●sona . Lyra us in lo●●m . Iesus Christ is not a different God from his Father , but is one and the same God with him . These exclusive and restrictive Terms [ One , and Alone , &c. ] doe not then exclude any of those three who are one in nature and essence , though they differ in their manner of subsistence : for I cannot conclude from that ●ext , 1 Cor. 8. 6. To us there is but one God , the Father , &c. that the Father only is God ; no more then I can conclude from the words following in the very sam● verse [ and one Lord Jesus Christ ] that Christ only is Lord , and so exclude the Father from Lordship as the Socimans would exclude the Son from the Godhead . 1 Tim 6. 14 , 15 , 16. is urged by some to prove , that Jesus Christ only hath immortality : but they dare not conclude from thence , Vide Aug. Traect . 105. in ohan . Athanas. d●sp●t . co●●a Artum in Concil. Nicen. Nazianz. orat . 36. Ambros. lib 5 de fide . Basil. lib. 4. cont. Eunomium . Cyp●ian ● . 2. advers. Iudaen sad Quriaum . that God the Father is not immortall . I read Mat 23. 10. One is your Master , even Christ : but I must not conclude that the Father is not our Master ; for the Father teaches , Ioh. 6. 45. and the Holy Ghost was Doctor , Master , Teacher even to the Apostles themselves , Ioh. 14. 26. Ioh 16. 13.

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

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

From these and many other such like expressions , we may safely conclude — 1. That these terms [ one , and only ] are not alwayes universally exclusive in the Scripture sense , if all circumstances be duly considered and the Scriptures rightly compared , 1 Cor. 9. 6. I only and Barnabas ; The word [ only ] doth not exclude Barnabas , but include him ; Barnabas was joyned with Paul ; but Jesus Christ is more nearly joyned with the Father . Vide D. Glassium in cap. 17. Iohan. Ioh 8. 9. Jesus was left alone ; but the woman was with him , all that were for her condemnation are excluded . 1 King . 12. 20. There are two exclusive termes ; [ There was none followed the house of David but the Tribe of Iudah only ] and yet the Tribe of Benjamin adhered to David , as you may read in the next verse But surely the Father , Son , and Holy Ghost , are more closely united then the Tribe of Iudah was with the Tribe of Benjamin . Deut. 1. 36. None should see the good Land save Caleb , but Iosuah is joyned with him v. 38. and therefore he was not excluded . You see here is some union or conjunction still between the persons that are included ; but there is the highest union , nay , unity between the Father , Sonne , and Spirit , because these three are one in nature , and that nature most simply single , and singularly one .

2. When the term Only , or any the like term is applied to the Divine nature , or to any Divine * * vid. Aug. de Prae l●st . ●●nct . cap 8. Q●icquid est ess●ntiae d●vine & d●nomin●●ionis ab● a , non ●nus de Filio & ●piritu Sancto , quam de ipso ●atre enuntiatur Title , Attribute , or Work a a O●n a Trinitatis opera ad extra sunt inseparabilia . , the Father , Son and Holy Ghost being one in nature , cannot be divided or separated by that exclusive terme , though there is a personal difference between them , and a speciall order and dispensation to be observed amongst them , as we shall hereafter prove . But the intent of the Holy Ghost is to exclude all that are not Gods by nature , as the Apostle speaks , Gal. 4. 8. from the Godhead , and from laying any claim to the naturall Attributes of God , or pretending to do any work that is proper and peculiar to God . The true and living God is opposed to Idols , 1 Thes. 1 , 9. But Jesus Christ and the Holy Ghost are to be acknowledged and served as one● rue and living God with the Father . The living God , the God of truth , and King of eternity , is opposed to those counterfeit Gods , Jer 10 , 11 , 12. And therefore when the Apostle saith There is no other God but one , 1 Cor. 8 4. He tells you whom he doth exclude , such as are but conceited gods , so called and so reputed , equivocal gods , v. 5 , 6. The Lord Jesus and the Holy Ghost are God by nature , the same God with the Father , and therefore they are not excluded . In like manner , when it is said that Iehovah alone did lead the people in the wildernesse , and cond●ct them unto Canaan , that exclusive particle is put to exclude strange gods , such as were then idolized , but were indeed no Gods , as is most evident , Deut. 32. 12. So Iehovah alone did lead him , and there was no strange god with him : but these strange gods who are here excluded , were no gods , as is cleare by comparing the 16. and 21. verses of the same Chapter .

I have already proved that the title of Iehovah is given both to Christ and the Holy Spirit , and therefore when it is said , Iehovah alone did lead them in the wildernesse , the Son and Spirit are not excluded ; for the Spirit did instruct and guide them in the wildernese , Nehem. 9. 20. and the Spirit did instruct their teachers also ; but they rebelled against the Spirit Isa. 63. 10. And Iesus Christ the Angel of Gods presence was present with them to guide them Exod 23. 21. Ex. 23. 21. The b b Non en Dei proprium in medio ejus h. e. est propr●um ejus atqueintimum . D. Glassius de Trinitate p. 193. Christus nondum carne vestitus nomen ngeli assumpsi● , p opter familiarem cùm populocō municationem ; ●omen autem Jehovae retinuit . Jud. 6. 11. 14 , 16 , 20 , 21 ▪ 25. c. 2 , 7 , 4 , 5. cap. 13. 5. 13. O● . 12 , 5. Gen. 32 29 , 30. Zach. 2 ▪ 3 , 5 , 10. 1 Cor. 10. 4. Calv. Instit. lib. 1. c. 13. Name of God , and the Nature of God is in him , for he is to pardon sin , or punish as ●e pleases . Our Saviour is called The onely Lord , and , The onely wise God . Iude Epistle . in the 4 , and 25. verses ; but the Father is not thereby excluded from being God , for he is the onely wise God also : 1 ●im 1. 17 and therefore by the same reason the Father is the onley true God and the Son and Spirit are the very same onely true God also . When our Saviour presses that Text Mat. 4. 10. Thou shalt worship the Lord thy God , and him only shalt thou serve ; he doth not exclude himself , or the Holy Ghost ; for both are to be worshipped with divine worship , as hath been already proved at large in this very Chapter . c c Isa. 37. 16. Christus est deus in Propitiatorio super Cherubim manifestatus . Rom. 3. 25. Rex Regum Rev. 19. 16. qui fecit caelum , & terram . John 1. 3. Heb. 1. 2 , 3. Coloss. 1 16. Ergo Christus etiam est Deus ille solus , i●em unicus que cum Pa●re Deus . Isa. 25. 8 , 9. Mal. 3. 1. Jer. 33. 15 , 16. & Jer. 23. 6. Rom. 14. 10 , 11 , 12. John 20. 28. Many other proofs might be produced from other Scriptures , and divers other arguments colle●ed from the 17. of Iohn , to prove that Jesus Christ is not excluded from being the same only God with his Father . To know Christ who is God , and annointed of God , Heb. 1 8 , 9 Psal. 45. To know Christ whom thou hast sent ; E●go he was a divine Person before he was sent to take the humane nature , and he had eternal glory with his Father before the world was , Iohn 17. 5. Na● his calling of God Father , makes him equall with God ; nay , he is not only equall to , but one with his Father , Ioh. 5. 18. Ioh 10. 30. Moreover , if the Father have not a divine and eternal Son how is he a divine and eternal Father ? Finally , if the Father Son , and Holy Ghost are not all three the same true God , there is no God , for these three are one , and therefore all three are one God , or else there is no God at all : from whence it will follow , that if we will be Socinians , we must be Atheists . The Son and Spirit have the same nature with the Father ; and therefore if his nature be divine , so is theirs .

CHAP. V. The Manner of GOD'S Being or Subsisting in the Father , Sonne and H. Ghost , is the best manner of Being that is or can be , and the single Godhead is thereby thrice illustrious throughout the wo●ld .

HItherto we have contended for the truth of this Divine Being or Subsisting : 2. The Excellency of God the Father . Now ●e shall demonstrate the excellency thereof . God is made known to us as the everlasting Father of our Lord Iesus Christ , and is to be adored & a a En cultum propriè Evangelicum , concord● , Deum ac Patrem Domini nostri Jesu Christi concorditer colimus , uno ore uti Christianos decet glorificamus . worshipped as the Father of our Lord Iesus , Rom. 15. 6. Ephes. 1. 3. 2 Cor. 1. 3 If God had been the Father of men and Father of Angels only , and not the Father of our Lord Jesus , he would not have been so exceeding glorious as now he is : for Angles have but a sinite excellency ; but when he begets a Son equall to himself , without any change in himself ; and the begetting of this glorious Person , is as eternal as the divine nature it self ; This mysterie is exceeding glorious and admirable , and like the Godhead incomprehensible . Moreover , the Lord Iesus Christ his own Son , 2 The Excellency of God the Son . Rom. 8. 32. and his only Son begotten by eternal generation , Ioh. 1. 14. being the b b En Patris Hypostasin in filio refulgentem : En Filii Hypostasin eum à Patre distinguentem . illustrious brightnesse of the Fathers glory , and the expresse character of his subsistence , is so exceeding glorious , that the most glorious Angels above are commanded to adore and worship him , Heb. 1. 3 , 4 , 5 , 6. For to which of the Angels said God at any time , Thou art my Son , this day have I begotten thee ? And therefore when he brings his first-begotten , and his only begotten Son into the world , he saith , And let all the Angels of God worship him . Behold how the Godhead shines gloriously not only in one single Person , but in Father and Son both , by this manner of subsistence ; that every tongue may confesse Iesus Christ to be God and Lord , to the glory of God the Father . And therefore the Father is not lessened or robbed of his glory , by the glory of his coequal Son , Phil. 2. 6. 11. but there is a pious acknowledgment made of this glorious mysterie , which doth very much redound to the glory of God the Father . For by this meanes God the Father is acknowledged to be the First personall Principle subsisting of himself , and by himself ; for he received not his subsistence from any other , and he gives subsistence unto two glorious Persons equall with him●elf . The Socinians seem to be very zealous for the glory of God the Father ; and therefore they deny the Godhead of Christ and the Hol● Spirit , to the glory of God the Father , as they pretend : but the Scripture teaches us the contrary , namely to confesse the Godhead of Christ and the Holy Spirit to the glory of God the Father For it doth exceedingly redound to the glory of the Father , that he gives subsistence unto two glorious Persons who are equall to himself , and yet receives no subsistence from them , or any other . For as the Father hath life in himself , so hath he given to the Son to have life in himself , Joh 5 , 26. There is a subsisting life given to the Son by an eternal generation ; and the c c Vitam d●d●t Pater Filio ver ▪ subsist●ntem non Alicnat . one , sed Communicatione . Father hath life in himself , and self-subsistence also . And yet on the other side , it is no dishonour to the Son to be begotten of the Father , and to receive subsisting life from the Father ; John 5. 21. for the Son hath life in himself also , John 5 18. and being God of himself , Joh. 10. 30. quickens whom he will by his divine power even as the Father doth ; for he hath the very same power and will which the Father hath , because they have both one and the same divine nature ; John 1. 33. 34. and therefore the Jewes did conclude a●ight , when they said , that our Lord Iesus made himself equall with God by saying he was the Son of God , Ioh 5. 18. It is no dishonour to Jesus Christ to d d Qui accipit vitam subsistentem , accipit vitam independentem : dare vitam non arguit ullam causalitatem , accipere vitam non arguit ullam dependent an● ; & pr●inde in Deo non ●●noris perfectionis est esse Filium , quam esse Patrem . Pater enim necessitate naturali generat filium , filius eandem naturam ●abet cum Pat●e non ex gratiâ vel indolgentiâ Patris ; non est enim precatio Deus ; atura divina in filio est incausata , independens , & per 〈◊〉 eadem natura divina quae est in Pa●re ; ipsa etiam subsistentia quam accipit filius est sibi naturaliter de bita . receive subsisting life in such a glorious way from the ●ather , as that he is equall with the Father , nay one with the Father , and therefore is to be worshipped with one and the same worship with the Father , with divine and spiritual worship , inward and outward worship the worship of our bodies and soules , of our whole man . For all men are bound to honour the Son , as they honour the Father , Joh. 5. 23. And let all Socinians take speciall notice of what followes : He that honoureth not the Son , honoureth not the Father which hath sent him ; Joh. 5. 23. ●et them not then pretend , that they dishonour the Son ( by denying his Godhead ) to the glory of God the Father ; for the Father will maintain and vindicate the honour of his first-begotten , and only begotten Sonne . And let them diligently consider that Text in the 2. Epist. of Iohn . 2 Epist. Joh. ver. 9. Whosoever transgresseth and abideth not in the doctrine of Christ , hath not God ; he who abideth in the doctrine of Christ , he hath both the Father and the Son . It is for the honour of our great Ruler Iesus Christ , that he was begotten from the dayes of Eternity , Mic. 5. 2.

Finally , III. The Excellency of God the Holy Ghost . Deus est Personaliter spiritus Sanctus . it doth much redound to the glory of the Father and the Son , that both do concur to give Subsisting life to the Coequal Spirit by Eternal Spiration . The Father and Son do both breathe forth this glorious Spirit . The Spirit of Elohim , of both Persons , Gen. 1 , 2. The Spirit that proceeds from the Father , Ioh. 15. 26. is sent by Christ from the Father , and the Spirit is given by Christ . e e Temporalis operationis Sigillum , aeternae spirationis fignum , Johan 20. 22. Christ breathed upon the Apostles , when he gave the Holy Ghost to them , to shew that the Spirit was breathed forth by himself as well as from the Father , Ioh. 20. 22. And he is often called the Spirit of the Son . The Holy Ghost doth receive of that which is Christs , as well as the Fathers , Ioh. 16. 14 , 15. and Christ is glorified by the Spirit , Ioh. 16. 14. as the Father is glorified by Christ . For Christ receives from the Father , & the Spirit from Christ , what they both reveale to the Church of Christ . Nor is it any dishonour to the Spirit to proceed from the Father and the Son in such a glorious way as to be equall with them , nay one with them 1 Ioh. 5. 7. For all the Churches of Christ are obliged by the first Sacrament of Christianity , to honour the Holy Ghost with their bodies and souls , which are his * * Si ex lignis & lapidibus templum Spiritui facete juberemur , quia cultus hic so●● Deo debetur , clarum esset divinitatis ejus argumentum ▪ nunc ergo quanto clarius istad est , quod non Templum illi facere sed nos ipsi esse debemus ? Augustin . ad Maximin . Epist. 66. holy temple as they honour the Father and the Son . The Spirit of ●ehovah is the God of Israel . 2 Sam 23. 2 , 3. f f Subtractâ subsistentia Spir●tus S●ncti De●s ●esincret esse Personal●ter Spiritus Sanctus ; & proinde ista s●b●actio est impossibilis , imo ipsa etiam supposi●io su●ilis , quia tanta est tam essentiae divinae quàm personarum perfectio ut nec pauciores nec plures esse possint . The Holy Ghost , as he is one God with the Father and the Son , hath an infinite essence , which doth exist of it self ▪ though as he is the third Person , he hath not subsistence from himself , but by Emanation , Procession , Spiration from the Father and the Son ; and yet both concurre to build a Temple to the Holy Spirit that he may be worshipped as God . These three , Father , Son , and Holy Ghost , do take mutual delight , content , and satisfaction in one another ; The distinction between them is not g g Tres personae divinae non disti●guuntur secundum esse Absolutum , sed per proprietates Relativas d●gno●●untur ; & proinde distinctio est tantum Respectiva , & Modalis . Absolute , but Relative only they do mutually subsist in one another , and all of them subsist in the same glorious Godhead , which Godhead dwells equally in its fulnesse in all three , and is as truly the nature of the Holy Ghost , as it is the nature of the Father and the Son . And this Divine nature is infinite , not h h Deus immensu est non voluntatis libertate sed naturae necessitate ; essentia divina est tota intra omnia , tota extra omnia , nusquam inclusa , nusquam exclusa , omnia continens , à nullo contenta . included in , or excluded from any place .

The Divine i i Deus ingenium nostr●●● ad 〈◊〉 one suspēsam tenet & 〈◊〉 nostra efficaci sen su penitus afficit , ut deficientes sub ejus magn●●u dine ad opera intimiora re ●piciamus ejusque re ficiamur bonitate Aug. in Ps. 144. works , whereby the glory of the Godhead is so much manifested unto 〈◊〉 are performed by the Godhead subsisting in the Holy Ghost as well as in the Father and the Son : For all the works of God upon or about the Creature for their creation , sustentation or regulation are inseparably united ; as k k Aug. de Praedest . Sanct. c. 8. ●ugustine often argues , and the schoolmen from him : All things are of the Father * * Actiones sunt suppositorum . by the Son and through the Spirit , 1 Cor. 8. 6. Iohn 5. 19. Iohn 1. 3. Gen. 1. 2. 1 Cor. 12. 11 , 13. Ephes. 2. 18. so that by the majesty of all three shining in the Word and the joynt concurrence of all three in every work that is properly Divine , the Godhead is made thrice l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Naz. orat● de Bapt. 4. illustrious thorowout the world , and yet the Godhead remains singly and singularly one in all three Subsistences .

Finally the m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Naturall and Infinite perfection of the Godhead requires this wonderfull Communication of Subsistence by the Father as the First Personall principle to the Son , and by the ●ather and the Son to the Holy Ghost . For it is most certain that God is not capable of any other being , or any other maner of being or subsisting then what he hath , for he hath the n n Quiquid De naturale est perfectissimū est ; aequè necessarium est esse tres personas Deitatis , quàm est , essentiam divinam esse unicā , & proinde aeque perfectum est unum atque alterum , quia utrūque naturale & proinde substantiale ; ipse etiam respectus inter personas divinasest substantialis , naturalis , mutuus , simultaneus , necessarius , aeternus , in singulis autem singularis . best being that is , nay the best that Can be , because the being of God and the manner of being or subsisting of the Godhead in these three , Father , Son , and Holy Ghost , is infinitely perfect , and there can be no better being , or manner of being or subsisting then that which is perfect , infinite , and infinitly perfect . The Father did not Arbitrarily beget his Sonne , nor did the Father and the Sonne Arbitrarily concur in breathing forth the Holy Ghost , but the Naturall and infinite perfection of the Godhead did require this wonderfull communication of it self , because such is the Naturall perfection of the Divine Nature or Godhead , that it could not be fully communicated , unlesse subsistence were communicated by the Father to the Son , and by both to the Spirit for their mutuall , Eternall , Infinite satisfaction and delight ; and therefore the Father did not beget his Son , nor did the Father and Son breath forth the Spirit Arbitrarily , but Naturally and Necessarily , though Voluntarily for the Eternall satisfa●●ion of all three Susistences , that the whole Godhead might be in every one of these three according to its infinite o o Divina essentia ad suam summam perfectionem sine personisesse ne quit , nec personar● una sine alterâ obintimam relationē . Bisterfell contra Crellium lib. 2. Sect. 1. cap. 4. perfection , and all three subsist in the unity of the Godhead , and dwell in one another , mutually possess , love & glorifie one another from everlasting to everlasting , because all three are Coessential , Coequal , Coeternal ▪ every one of the Persons , the third as well as the first , being God by p p Qui naturá Deus est , verus Deus est : qui verus Deus est , naturá Deus est . Nature , Gal 4. 8. and not by the meere favour of any one or more of the Coessentiall persons . And therefore both the generation of the Son and breathing forth of the Spirit must needs be q q Q●icquid Deo naturale est aeternum est . Eternall , because both are Naturall : for whatsoever is Naturall unto God must needs be Eternall : but because the Father is the first r r Omnia à Patre tanquam primo principio Personali esse dicuntur , et proinde omnia ad ips●m ut primum principium Personale re●erunt●r . Personall Principle of subsisting life , all is from him by the Son . 1 Cor. 8. 6. and all is referred back again to him as the first Personall Principle , even by the Son , Iohn 5. 19. in regard of the Fathers Self subsistence , his order of subsisting , and his communicating f subsistence to the Son and Holy Ghost , though all things in the world are wrought by the Spirit also as hath been shewen : And hence it is that the Name of God is most s s Iohn 1. 1. John 17 3. Rom. 15. 6. John 14 1. 1 Pet. 1. 21. 2. Cor. 1. 3. Eph. 1. 3. Col. 2. 2. familiarly given to the fa●ther both in the Old and the New Testament , ●hough Father , Son and Holy Ghost are all equally God , nay are t t Trinitas non est conjunctio Dei unius ( scil. Dei Patris ) cum duabus rebus creatis , Filio nimirum Spirituque unus Deus est , unus est Baptismus , una fides in Patrem , Filium , Spiritum ; Deum unum unicum unicissimum . one and the same God , who is the only true God blessed for ever . We may then look upon the Son , admire and blesse the Father , look upon the Father and blesse the Son , look upon Father and Son and blesse the Spirit , look upon all three , admire and blesse , adore and love , u u Propius seipsum cognoscendum Deus exhibet , quando in unica essentia tres nobis personas considerandas proponit . Colonius . know , beleeve and obey all three coequal persons , subsisting in the same most single Godhead , and have accesse to the Father through the Son , and by the Spirit with reverence and confidence , zeal and love .

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

IT is not my businesse at this time to make any Metaphysicall distinction between the Persons of Men and Angels ; b●● I desire to distinguish between created an● uncreated Persons ▪ because uncreated Persons subsist in one single and infinite ess●nce ▪ It may seem strange to some Metaphysical wits that one Person , and much more th●● three distinct Persons should subsist in o●● single and undivided essence ; but these discoursing wits do not distinguish betwee● created and uncreated Persons . 2. 〈◊〉 ground their faith on scholastical subtiltie● ▪ 3. Do not study the Holy Scriptures wi●● humility and faith , and beg a blessing o● their studies by fervent Prayer ▪ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Phil. 2. v. 6. For they might read in the Scriptures of a divin● Person subsisting in the divine nature . Phil 2. 6. Being in the forme of God , &c. That is subsisting in the Nature of God , because it presently follows , that therefore he thought it no robbery to be equall with God ; for Persons that are coessentiall 〈◊〉 needs be coequall ; Christ and his Father do both subsist in the same divine essence , for Christ is the expresse image of his Fathers subsistence , and he and his father are one , one in essence , Iohn 10. 30. Heb. 1. 3. We find this interpretation was received in the time of a a Justinian . Edict . de Fide . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iustinian the Emperour , and therefore it is not an interpretation lately coined . Because it is said [ who being in the forme of God , ] the Holy Ghost doth demonstrate the Hypostasis or Subsistence of the Word in the Essence of God . And because it is said that he took upon him the forme of a servant , it signifies that God the Word , [ that is God the Son , ] is united with the Nature , not the Subsistence or Person of man . He did subsist in the nature of God , but he did assume the nature of man , and therefore Christ hath a divine subsistence , no humane Person ; no humane b b Solis personis divinis ob infinitam & simplicem Essentiam convenit in Essentiâ subsistere . Nulla enim persona Angelica vel humana subsistit in Natura vel essentiâ . Person subsists in the nature of man ; nor doth the Person of an Angel subsist in the nature of an Angel ; but the divine Person of Christ doth subsist in his Divine Nature , nay all the three Persons do subsist in the single and infinite nature of God . From whence I conclude that there is not onely a manifest , but an infinite difference between created and uncreated Subsistences or Persons ; And I speak of c c Persona propriè est quid concretum ex essentiâ intelligente & Personalitate . Persons , rather then Personalities , because those abstract notions are not very well understood by the most discoursing men ; for even they acknowledge that d d Abstracta faelicius intelliguntur mentione Subjectorum . Intellectus potiùs de Concretis omnia praedicit quàm de Abstractis ▪ quia actiones sunt Suppositorum . Abstracts are not well , or not happily understood , unlesse you descend to the consideration of their subjects . My purpose therefore upon most mature deliberation , is , 1. To distinguish between created and uncreated Persons . 2. To treat of uncreated Persons rather then Personalities , that is to treat of the three Persons not abstracted from , but subsisting in the divine nature . I will not speak simply of the Son , as a Son in that abstract relation , or of the Son as a Person , or as the second Person , by abstracting his Personality from the Divine Nature in which he subsists ; but I desire to speak of Iesus Christ , as subsisting in the nature of God , according to that expression of the Apostle , Phil. 2. 6. who subsisting in the nature of God . For I am resolved to follow the Scripture , and I do not think it safe to abstract the incommunicable Subsistence of Christ , from the Divine nature in which he subsists , least I fall into vain speculations , as many learned men have done . Now if you take in the Divine Nature of Christ , ( and there is the same reason of all three Persons , because all have the same Divine Nature ) there will be I say not only a manifest , but an infinite difference between the Person of Christ , and the Person of the most glorious Angel in Heaven . Created Persons . They who have long studied the most refined and curious part of Metaphysicks , when they come to discourse of the distinction between a singular Nature and a Person , are forced to confesse that they do confine their speech to created Natures and Persons , because e e De Naturâ & Personis divinis ex lumine rationis fer● nihil dici potest ; mysterium de Deo Trin-uno universam transcendit Philosophiam . there is even almost nothing evident to them by the light of reason , concerning the Divine nature and uncreated Persons . And therefore on the other side , it well becomes me to confine my discourse to uncreated Persons , because there is so vast a difference between them , and the most excellent of all created Persons ; only something I must say of created Persons , that by comparing them with uncreated Persons , I may demonstrate wherein they agree , and wherein they differ .

Boetius relates , that when there was an Epistle of the Councell of Chalcedon read , in which there was this Orthodox Position , That Iesus Christ is a single Person , and yet there are two distinct natures in his single Person ; Boethius desired the learned men then present , to assigne the difference between a singular Nature , and a Person , and no man , saith he , was able to tell me the difference , or to declare what a Person was . But though Boethius smiled at the ignorance of others , yet he was not wise f f Vide Ch●̄nitium ●e Trinitate c. 4. enough to conceal his own ; for he defines a Person thus ; A Person g g Persona est naturae rationalis individua Substantia ▪ Boehbius l. de duabus naturis & una persona Christi ▪ is the undivided substance of a rationall nature . I am not at leasure to reckon up the defects of this imperfect definitiō . Vasquez is bold to say that Aristotle knew not how to distinguish a Person from a singular nature . And there is no doubt but very h h Philos. distinctionem naturae & Personae vix intelligebant , quia nihil de mysterio Incarnationis audiebant . wise men have erred grossely in this point for want of studying , ● ▪ The state of the soule in its separation from the body . 2. The humane nature of Christ assumed without any humane person . 3. The difference between the Divine Nature , and Persons which subsist in it . I believe Aristotle did not study the first so exactly as he should have done ; and I am sure he knew nothing of these two last most considerable points . I shall not stand to shew the vanity of i i Laurentius Valla. lib. 6. Elegant . In Deo poni personam , quod verè Deo sit triplex qualitas , tales qualitates statuo in Deo & has dico esse personas . Laurentius Valla , who seems to forget all his Elegancies when he comes to discourse of a Person , and drawes his arguments from the flourishes of an Oratour , or the severall passions , humours , relations , conditions , or offices of men that are personated upon a Stage ; and therefore this Whiffler deserves to be hissed off from his stage , for he doth only make sport for Atheists and Familists by such ridiculous discourse . And he is sufficiently absurd , when he stoops so low as to say , that a Person is a Quality , and that there is a triple Quality in God . And k k Vide sis Soaligerum in oratione de verbo Inepti satis inepte disserentem . in Epist. p. 374. Scaliger shewed his Critical skill in Divinity to purpose , when he was so foolish as to say that a Person doth not signifie a substance , but a quality . l l Bellarm. lib 2. de Christo. cap. 5. Bellarmine is Orthodoxe in this point , and proves at large that the word Person doth usually signifie a Substance , in very approved Authors both sacred and profane . Well may we then say , that the Church of God hath not offended the curious eares of such as are the great Masters of language the Oratours , An uncreated Person . Civilians , Grammarians and others , when they say that a Divine Person doth at least connote the Substance or Nature of God ; and the self-same substance being in all three persons , it doth not follow as Gostavius , or Mr. Fry would have it , that there are three Substances in the Godhead , because there are three Persons subsisting in the Godhead ; for the substance or nature is the same in all three Persons , Father , Son , and Holy Ghost . And we speak of the substance of the Persons , when we describe them , not that we may shew wherein they differ , but that we may shew wherein all three Persons agree . And if we should abstract the Personality of these uncreated Persons from their Divine Substance or Nature , when we describe them , we should seem to rob them of their Divinity even in the very description of them . We must not say that a Divine Person is a meer m m Nulla persona est purus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sive existendimodus , & mera proprietas , vel relatio ; Triniratē imprudenter tollunt qui Patrem Filium & Spiritum Sanctum tres existendi modos definiunt ; sunt enim Personae Coessentia●es relative Propriety , or a pure manner of being , existing , or subsisting : for every person is God , and all three Persons but one Jehovah , one God . They do imprudently destroy the divine and coessential Trinunity , who affirme the Holy Trinity to be nothing else but three Proprieties or three manners of subsisting . For what is that consubstantial Trinunity , of which the Ancients speak , but the single and infinite substance or essence of three Divine Subsistences or Persons ? If you leave out the Divine Essence or Substance out of the definition , how is it a Consubstantial or Coessential Trinunity ? The Father , Son , and Holy Ghost , all three do a a Ca●olus Magnus apud Genebrardū cap. 20. Liturgiae ; Pater prima , est divinitatis persona in quâ ▪ caeterae duae naturaliter manentes existunt . naturally subsist in the same divine and undivided nature . I must therefore describe Divine persons as divine persons , when I am to put a difference between them & uncreated persons ; and if I describe them as Divine persons , I must not abstract their personal proprieties from their divine nature , though what is b b Quicquid Patri proprium & peculiare est , Patri sano modo naturale dicitur ; est enim perfectio Rela●iva Patri quà sic natur●liter debita , tanquam primo principio Perso●al● . Personal may in some sense be affirmed to be naturally due to that particular person . But besides those Personal c c ●aivinus Personas divinas proprietates vocavit , sed nudas proprietates esse negavit . Proprieties or Characters whereby the Father , Son and H. Ghost do appear even to our weak understanding , to be three distinct Subsistences ; the whole and undivided d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quicquid tribus commune est cum pr●prietate habet peculiari . Proprietatibus dignoscuntur personae , non constituuntur , Godhead dwells in every one of these three Subsistences , though it do subsist after a different manner in every one of the three . The Father is God subsisting after that peculiar manner , which is proper to the Father : Now that peculiar manner of subsisting superadded to the Divine nature , doth make a true distinction between the Father , and the other two Subsistences , but it makes no Composition at all , either in the Father , or in the Godhead . Hence e e Vide Bisterf . de uno Deo , &c. lib. 2. §. 1. cap. 4. Essentia divina est modo substantiali modifica●a ; Subsistentia enim est modus substantialis , qui ab ipsa essentia divina separari nequit , imò persona divina est ipsam et essentia divina certo modo se habens . Est enim persona divina ipsissima Essentia Modificata . Persona autem non est essentia Simpliciter , sed cum modo subsistendi considerata . Vide D. Alting . Loc. Com. Part. 1. & Problem . Calv. Inst. l. 1. c. 13. Bezam . part. 1. quaest. & Homil. prima adversus Sacramentarios . Zanchium de tribus Elohim . Melancton . Loc. Com. Polanum in Syntag. Chamierum de Trinitate . lib. 1. cap 3. it is that divers profound and Orthodox writers maintain , that A divine Person is nothing else but the very Divine Essence it self modificated . Give me leave to explain this abstruse notion a little , by giving an instance in the 1. Personal Principle , God the Father .

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

Here is , as they love to speak , the f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Persona divina est ipsamet natura divina peculiari modo se habens . Divine Essence modificated with a peculiar manner of subsistence , a singular relation and incommunicable properties . What this peculiar manner of Subsistence , singular Relation , and incommunicable Properties are , I shal demonstrate when I come to treat of the distinction of these 3 Divine Subsistences in the very next Chapter . I hope I need say no more to prove , that A Divine Person doth at least connote the Substance , Essence , Nature of God ; and therefore it will not be safe to abstract the Personality of an uncreated Subsistence , from that single and infinite Nature which is one and the same in all three Subsistences . I do not find the most raised g g Persona directè denotat subsistentiam , consequenter connotatnaturā . Vasquèz . Persona est individuum subsistens vivum , intelligens , incommunicabile , independendens , non sustentatū ab alio nec pars alterius . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Persona est suppositū intelligens Persona in Concreto naturam includit , quia Persona naturam participat , & personalitas est substantiae sive naturae modus Substantialis & separabilis , rarissime autem separatus . Persona est substantia completa intelligens , per se subsistens ▪ incommunicabilis , & independens . Metaphysical wits very forward to define or describe a Personality ; but they speak of a Person in concreto , of a Subsistent rather then a Subsistence ; and of a Suppositum , rather then an abstract Suppositality . The imperfect Definition of Boethius is commonly too commonly received in the Schooles ; and he saith , a Person is an undivided substance . They who have studied the point more exactly , and correct his definition , do all agree that a Person is an undivided substance , an understanding substance , a complete , incommunicable , independent substance , which doth not depend upon any thing else by way of inhaesion , adhaesion , union , or any other way , for its sustentation . This is the general and h h Persona conficitur ex essentia & proprietatibus distinctivis ita ut quaelibet persona in se sit perfecta substantia . vide Hilarii Sermon . in F●st . S. Trinitatis . common opinion . I know there are some private opinions , as I may call them , concerning the Formality of a Person ; which I shall but point at , and easily confute with the light & gentle touch of a running pen. It is very absurd to say that a Person is made compleat in his subsistence by any i i Persona subsistit per se ; accidentia autem sunt in alio ; ex natura Substantiali & accidentibus non potest fieri unum per se. Vide Ferrariens . contra . Gen. 4. c. 39. accidents or any formality arising from an heap of accidents , because a Person is the most perfect substance , and therefore cannot be made complete by any accidental subsistence ; there is a manifest contradiction in that ridiculous expression . k k Aristot. Categor . cap. 5. Aristotle saith that singular substances do subsist 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 most properly , principally , perfectly ; To subsist by its self , is the most perfect kind of subsistence ; and that cannot be said to subsist by it self , which doth subsist by an heap of accidents . Others say that a person is completed by a meer l l Complementum Personae dicit negationem unionis cōmunicationis & dependentiae tum aptitudinalis tum actualis , ut omnes partes tam integrantes quàm essentiales ipsaque etiam anima separata à ratione Personae excludantur . Vide Joannem de Neapoli in Quodlibet . Negation , but Subsistence is positive , though Subsistence may be described by some expressions that are negative . The second person of the Trinity doth supply and performe all that an humane person can performe to the humane nature of Christ . Now to say that the Divine person of Christ doth supply the room of a m m Vide Suarez . Disp. 34. Sect. 2. n. 8. Negation , and do all that a Negation can do , is to say it doth very little or nothing at all . Finally , some say that a person is completed by the n n Existentia communicabilis non potest este Subsistentia Personalis . Tria sunt in Supposito ; Natura , Existentia , & Subsistentia , sive Personalitas . Pantusa . Natura humana existit in personâ divina sine propriâ personalitate , non sine propriâ existentiâ . Vasquez . Natura existens producitur non tantum in supposito proprio sed & in alieno , uti patet de natura humana in Christo ; non est enim in Christo duplex Suppositum . Caie●anus . Subsistentia est modus positivus & Substantialis incommunicabilis & Independens , naturae intellectivae , integrae , & completae conveniens . Anima rationalis separata habet Modum per se , quem non habebat in corpore , sed est incompleta , & habet non tantum obedientialem sed & Aptitudinalem dependentiam , quia ex naturâ suâ est forma materiae , & proinde non habet perfectissimum modum subsistondi per se. Existence of its nature . But it is cleare that a soule in the state of separation doth exist , and yet that soule is not a Person , nay never was a Person at the first instant of its creation or union . And it will be most absurd to say , that the humane nature was assumed by Christ , and hypostatically united without or before the existence of that nature , because it was united before it had any humane subsistence , and consequently before it had any existence , if that subsistence be nothing else but existence , as these Discoursers suppose . But it is high time to leave pursuing of these wanderers ; For it is cleare , that Subsistence is a Positive and Substantial Mode , because the most perfect manner of being , which we expresse as well as we can , when we say , A Person doth subsist by it self , without union unto , or dependance upon any thing else for its sustentation ; nay , that it is uncapable of any such union , though it be for the present in a state of separation . And therefore the Schoolmen usually say , Quod subsistit per se , nec est nec esse potest in alio , ullo modo ; quia subsistere per se sumitur pro perfectissimo modo subsistendi per se. It is evident by what hath been said , that even created persons are defined by their substance or nature which is in stead of a Genus when we define a Person in Concreto ; and when we speak o● the Formality of a Person , we say it is a substantial mode , and the most perfect manner of subsisting ; and therefore a created person is not completed by any quality or accident whatsoever . Now if a created person be a substance , and the Formality of a created person be substantial , I have no ground to abstract a Divine Person from the Divine Substance or Essence , because a Divine person cannot be separated from the Divine nature ; as the humane nature may be from an humane person ; and though a Praecisive abstraction doth not lay any ground either for a Rational negation , or a reall separation ; yet if the Divine Nature be not considered and taken notice of in the description of every Divine Person , men will be apt to conceive that the Divine Nature and Persons may be separated . The Scripture doth not present any such abstract notion of the Father , Son , or Holy Ghost unto us , but teaches us to consider them as Divine Persons , that is , Persons that have a Divine nature ; for else we should make a a a Non est Trinitas modorum , sed personarum coessentialiū trinū itas . Trinity of Modes , no Trinunity ; a b b Quod excipiunt Trinitatē igirur fore sine Deo , ex eadem insulsitate nascitur . Vide Calv. Instit. lib. 1. cap. 13. Sect. 25. Trinity without God or Godhead , and give our adversaries cause to say what they have said , without cause , contrary to their own principles as well as ours ; E● Trinitatem sine Deo ! for even they themselves acknowledge the first Person of the blessed Trinity to be God . It is our wisest course therefore to describe every Person as a Divine Person , as God , and acknowledge all three Persons to be one and the same God , according to the Scriptures . For we must not only consider three Personalities , but three c c Nam Deus ita se praedicat unic● esse ut distinctè in tribus personis considerandum proponat quas nisi tenemus , nudum & inane duntaxat Dei nomen sine vero Deo in cerebro nostro volitat . Calvin . Instit. lib. 1. cap. 13. §. 2. Persons , and the same single Godhead in all three Persons , and all three Persons in the Godhead . I must not treat of the first Person simply as a Father , but as a Divine and Eternal Father , as God the Father , Rom. 15. 6. Ephes. 5. 20. Coloss. 2. 2. Joh. 17. 3. For God is to be so considered as he is to be worshipped by us , and we are not to worship an abstract Personality without reference to the Godhead . We must consider what is Common , as well as what is Incommunicable ; we must treat of that which is Absolute , as well as of that which is Relative ; and whilest we speak of a Trinity of Persons , we must not forget the Vnity of the Essence , that so we may not hold forth a Trinity of Modes without d d Vide Calvinum Melanct . Oecolampadiū , Bucanura , D. Altingium , D. Gomarum . Wendelinum , Bislerfeldium . Persona divina est essenti . ae divinae subsistentia incommunicabilis . Personam voco subsistentiam in Dei essentiâ , quae ad alios relata , proprietate incommunicabili distinguitur . Calv. Instit. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vide Cyrillum Exposit. fidei Orthod. Anastasium Theopolit . Damascen . de Orth. fid. lib. 3. c. 4. 5 , 6. Persona divina est substantia spiritualis ad alios sibi coestentiales relata , & tamen ab illis incommunicabili proprietate distincta . the Godhead , or tempt weak heads to dream of a Trinity of Gods . Judicious Mr. Calvin did not think fit to discourse much of Created Persons , and therefore described none but a Divine Person ; and he would not adventure to abstract an uncreated Personality from the Divine nature in which every of the three uncreated Persons doth subsist . In our most accurate definition of any created nature , which we are best acquainted with , we judge it reasonable to take in that which the nature defined hath common with other natures , as well as that which is proper to it alone . And certainly it is very fit , in our description of every Divine Person , to take in the Nature which is common to all three Persons , and not only what is proper and peculiar to any one . I call a Person ( saith Calvin ) a Subsistence in the Essence of God . And then he descends to take notice of the Relation of a Divine Person to the rest of the co-essential Persons , and his distinction from them by some incommunicable property . It will be a very dangerous attempt then to treat of the Divine Persons in such abstract expressions as do only hold forth some curious notions about the relation of these persons to , The Godhead is not to be abstracted from the persons or the persons from it The Godhead described , not abstracted . De omnibus & sing●lis & solis his tribus personis tota Deitas perfecta & omnibus numeris una dicitur . and distinction from one another , without taking notice that all three Persons 〈◊〉 coeternall and coequall , because coessential ▪ If we will discourse soberly of the Godhead , we must speak of it as one single infinite perfection common to Father , Son , and Holy Ghost , to all three , and none other The single Godhead , the whole Godhead is i● every single person , and it is common to a● three in a singular and glorious way . For the divine nature is not communicated to these Three , as a Genus to its Species , for it i● undivided and indivisible ; nor as a Speci●● to its Individua , for it is not multiplicable nor as a Totum or whole to its parts , fo● the Godhead hath no parts , it is impartible , and as hath been said , indivisible ; nay the Godhead is not communicated so to any one Person , as a created nature to● created person , which may be separate● from a created subsistence ; for the Divin● Nature cannot possibly be separated from all , or any one of the Divine Subsistence● or Persons . And therefore we must no● discourse of the Godhead in such a Notional way , as if the Godhead did exist out o● the three Persons without any relative subsistence ; for that is clearly to dream of som● strange Absolute God , The strange God idolized by some ▪ who is neither Father , Son , nor Holy Ghost . When we describe the Godhead according to our be● understanding , we dare not abstract it from the three Persons ; but say , that ▪

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

And when we describe a Divine Person , it is absurd to abstract the Personality from the Divine Nature ; for how can you describe a Divine person , if you do abstract his Personality from his Divinity . Every single Person is God , nay every single Person is the Godhead , the Nature , the Essence of God , considered with that subsistence , relation , and propriety which is peculiar to that Person . Every single Person is God of himself , How the three Persons are one God . Deus non est per alind Deus . Finally , ●ake all the three Persons together , and ●hey are nothing else but one God ; and ●hey are one God , not Absolutely consider●d in his abstract nature , How the Name God is used in Scripture . but Relatively considered with those peculiar relations , ●nd incommunicable properties whereby ●he three Persons are distinguished from one another . When the a a Vox Deus de eo proprie dicitur qui naturâ De●s est , & de eo quidem vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Communiter sine certae per●onae determinatione , vel , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 de una aliquâ personâ ●er Synecdochen . Nomen Deus sive Absolute dicatur de to●â simplicique Deitate , sive Relate de unâ aliquâ personâ u●am eandemque essentiam designat ; quaelibet enim persona est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & in Deo non distinguuntur esse & essentia ; tota De● as est ex se , & à se , & singulae personae sunt ipsissima essentia ●um distinctis relationibus personalibus considerata . name of God is ●aken Essentially or Commonly in Scrip●ure , we say it doth belong to all three Persons , because it is spoken without any determination or restriction to any one particular person , as Iohn 4. 24. God is a Spirit , Mat. 4. 10. Mat. 19. 17. There is none good but God . These places must needs be interpreted of all three Persons ; for it is certain , that Christ did not by these speeches exclude himself or the Holy Spirit from being good , or being worshipped . And when the Name of God is taken personally or singularly in Scripture , we say it is understood of one Person by a Synechdoche , because though the other Persons may be excluded from what is proper and peculiar to any one Person , because it is personal , and therefore incommunicable , yet they cannot be excluded from any thing that is essential , because the same Divine essence is common to all . Now the Title of God is essentiall ; and what hath been said of that , is true of all Essential Titles and Attributes : but Personal relations , properties , and actions , are all peculiar , as we shall shew at large in the next Chapter .

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

Jesus Christ hath two natures in one single person : The Person of Christ is single and Divine . now that person is a Divine person , the second person of the Godhead ; and if I describe the person of Jesus Christ , I may abstract his person from his humane nature , and not mention that nature , which doth infinitely differ from his Divine person : but I must not abstract the person of Christ from his divine nature , Christus non solùm officio Deus est , ut blasphemant Sociniani , sed Naturâ Deus est ; coessētialis enim filius est . Con●equens est , si in Deum credius , & in me cred●re debeatis , quod non esset consequēs si Christas non esset Deus . Iohan. 14 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non est Patri peruliaris , sed tribus personis Cōmunis . because he hath no other then a divine person , which cannot be separated from , ( and should not be described without consideration , and mention of ) the divine nature . For this Second Person is not barely considered as a person , or as a second person , but as a divine person , as the second person of the Godhead , as the naturall , coessential , coequal , coeternal Son of God as his own Son , his first begott●● Son , his only begotten Son . Rom. 8. 32. Ioh. 1. 14. And therefore he must be considered as God , the true God . God blessed for ever , Ioh. 1. 1. 14. 18. Rom. 9. 5. 1 Ioh. 5. 20. and therefore he must be described as God 〈◊〉 himself ; for the Son is Iehovah , as hath been proved and we are obliged to believe in the Son as well as in the Father , Ioh. 4. ● . Iesus Christ is one and the same God with the Father . Now Papists and Socinians wi●● both confesse , that the Father is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 God of himself ; and therefore it will follow that the Son * * The unbegotten Nature of the only begotten Son . is God of himself . If the Godhead of the Son were begotten , and the Godhead of the Father unbegotten , there would be two distinct Godheads in the Father and the Son , the one begotten , and the other unbegotten . Take it thus the● in brief : The second Person † † The second Person of the Godhead . of the Godhead is the only begotten Son of God subsisting i● the unbegotten nature of God ▪ because he is the naturall and coessentiall Son of God the Father , and therefore hath one and the same unbegotten nature with the Father ; the subsistence of the Son is begotten , but the divine nature of the Son is unbegotten . The Divine ●erson of the Holy Ghost .

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

These grounds being laid for a foundation , Certaine Conclusion● concerning Divine Persons . it is easie to build on , and inferre — 1. That the Father , Son , and Holy Ghost , are not mere Personalities , but Divine Persons . 2. A Divine Person is not a Quality or any other Accident , but an infinite Substance subsisting after the most perfect , and glorious manner that is , or can be . 3. The Divine nature being infinite , doth contain all manner of perfection within it self , both Absolute and Relative ; and therefore the relations which are between the Divine Persons , are naturall , perfect , divine . 4. The Divine Nature cannot be separated from all ▪ or any one of the Divine Persons . 5. These three Divine Persons are one and the same God , one Infinite Spirit ; and therefore they are Coessential , Coequal , Coeternal . 6. These three Divine Persons are distinguished ( as shall be shewen in the next Chapter ) but cannot be divided or separated either from the Divine Nature , or from one another , because they do al● three subsist in the Divine nature , and in one another ; for they have one and the same single and infinite nature , and are one infinite Spirit , the same omnipresent God . 7. The * * The Word Subsistence explained . word [ * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sumitur pro re per se Subsistente , pro supposito intelligente , pro divinâ Dei Patris Subsistenrià , Heb. 1. 3. F●lius est imago Personae Patris , est enim filius essentiae ejusdem cum Patre , non imago essentiae . Subsistence ] is a consecrated word , which as we find upon record in the holy Scripture , is fit to be made use of when we speak of that Divine manner of being which the Father , Son and Holy Ghost have in the Godhead and in one another . The heathen Oratour could say , Verbis consecratis utendum ; He meant words that were consecrated by the use and approbation of Classical Authors ; but I mean , words consecrated by the Holy Ghost . The word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which we render Subsistence , and by way of Analogie , PERSON ; hath many a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Scripturis frequēter sumitur probasi , seu fundamento quo aliquid nititur , 2 Cor. 9. 4. 2 Cor. 11. 17. Heb. 3. 14. fundamentum in quo spes nostra & gloria nititur . Fides etiam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicitur Heb. 11. 1. ut Hypostasis significat essentiam ; haereticoru● est tres Hypostases as●erere in divinis . Vide Theodor. Hist. Eccles. lib. 2. c. 8. Patrum consensum hac de re videas apo● Damascenum , Nazianz. &c. other significations ; but when it is used on this occasion , upon this subject , we may after so many disputes about this Argument , easily understand the proper , and consecrated importance of the word . We may take warning by the mistakes of others , and avoid those rocks on which others have suffered shipwrack . Some who understand that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 did signifie essence , were offended with such as said there were three Hypostases in God ; because according to that signification of the word , to say that there are three Hypostases in God , is to say that there are three Essences in God and consequently , that there are three Gods . It is readily acknowledged that the c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 significat naturam verè Subsistentem & per se subsistentem hoc est modo perf●ctissimo subsistentem . word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth sometimes signifie the nature or essence of a thing , not the generical or specifical nature in their latitude and abstract universality , but the nature d d Hypostatica Emphaticis opponuntur , quia omnia Hypostatica veram habent essentiam . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aristot. truly existing , and subsisting in the world . This acception of the word may , all things duly considered and soberly expounded , be admitted , with some grains of allowance for the infinite difference which is between created , and uncreated Subsistents . For if Hypostasis be described in concreto , for which we have with invincible reason contended all along this Chapter , then e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est Essentia divina charactere hypostatico insignita , sive proprio subsistendi modo distincta . Magnum discrimen est inter Personam & proprietatem Personae : proprietas Patris Absoluta , est esse 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Respectiva esse Pa●rem ; Persona autem Patris est Deus filium gignens in unitate essentiae ingenitae . Hypostasis doth connote the Divine Nature , and signifies not an Abstract Subsistence , but a Complete Subsistent . When I say that Jesus Christ is the Character of his Fathers Subsistence , I do not ( as I have formerly shewn ) understand it thus , that Jesus Christ is the Character of his Fathers Abstract Personality , but he is the Character of God the Father ; I take in the Divine Nature . But you must then consider that the glory of the Trinunity must be preserved in this acception ; for there is not a new nature in every one of the Three but the Divine nature which is connoted in these three Hypostas●s is the very same ; there is the glory of the Mysterie which dazles the eye of carnal reason ; And therefore whatever we say on this argument , must be taken cum granosalis and expounded 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because of the infinite difference between a finite and infinite nature , and between created and uncreated persons , as I shall ( God willing ) shew at large before I conclude this Chapter . Three Persons may , and do subsist in one and the same Infinite Nature : and therefore though e●ery f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 significat naturam Absolutam Communem : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 significat Naturam subsistentem cum proprietatibu● Relativis & distinctivis Hypostasis doth connote the Divine nature , yet all ● here connote one and the same infinite g g Personae divinae sunt per se subsistentes ; nihil autem per se subsistit sine subsistentiâ . nature in which all three Persons do h h Subsistentia divina est ipsamet essentia divina peculiari modo se habens ; unius autem essentiae sunt plures modi , sive respectus diversi juxta nostrum concipiendi modû Scripturis conformem . Singull autem modi singulas essentias non postulant in rebus creatis , & proinde ejusdem essentiae infinitae plures modi & re●pectus diversi esse possunt . subsist . To subsist , is ( as Aristotle the great Interpreter expounds it ) to have the most perfect manner of Being by it self , that a Substance the best of Beings can attain to ; and it is very proper to say , that the Father Son and Holy Ghost have the most perfect manner of Subsistence in the Divine nature that is or can be . The Divine i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 apud Craecos Logicos Personam significat , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non raro essentiam , sed vocum earum in Theol. jam fixa est & limitata significatio , & proinde Logicos istos nobis 〈◊〉 non licet . Nature considered with all Absolute & Relative Perfection in Father , Son , and Holy Ghost , doth most truly , properly , and perfectly subsist ; for there are three illustrious Subsistences in that one undivided infinite Nature ; The Divine Persons do most perfectly s●bsist . and therefore the Godhead thus considered , doth subsist k k Aristot ▪ Categor . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Singular substances have the most perfect subsistence . A Spirit is the most perfect Substance ; God is the most single and singular Substance , and he is the only Infinite ●pirit , the best of Spirits , and therefore he must needs have the most perfect Subsistence . Every single Person is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and therefore I will be bold to inferre , that these three Persons only do perfectly subsist by themselves , though in l l Clamamus , siquis tres Hypostases , aut tria 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hoc est tres subsisten●es personas non confitetur , Anathenia ●it . Hieronym . Epist 57. How there are three in on● . & one in three . one another ; for they have one Independent , Spi●itual , Infinite Nature , which is of it self , and is complete in it self , because Infinite in Perfection , and therefore contains all absolute and Relative perfection in it self : but when we speak of the Relative perfection , we speak of m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Athan●s . Symb. Naz. orat 37. Sophron . act. 11. Concil. Oecum . sexti . Damas. Anasta● . Syn. three in one , because the Relative properties are distinctive : and when we treat of the Absolute perfection , we speak of One in Three , one Essence in three Persons , who do all three subsist with their Relative and Incommunicable properties , in that most perfect and single Essence . This is that Divine Trinunity which contains all Absolute and Relative Perfection , And therefore hath the most perfect and excellent Subsistence , that is , or can be , Finally , though these three Persons do mutually subsist in one another , yet they are said to subsist by themselves ,

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

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

3. These three Subsistents have one and the same spirituall , n n Hypostases dicuntur , nulla tamen est in divinis personis suppositio vel subjectio , sed coessentialis aequalitas . Vide Aquin . p. 1. q. 39. art. 1. independent , infinite nature , which is complete of it self , and in it self ; and the whole Creation doth not afford one Example to illustrate , much lesse to parallel these three illustrious Subsistences in one undivided Nature . And it is impossible it should : for , this one undivided Nature in which these three glorious Persons do subsist , is an infinite nature , and there can be but one Infinite ; and therefore the Socinians seem to have lost what they do so much idolize , their Reason , when they desire us to illustrate this Mysterie by an Example .

4. These three Subsistents are Coequal , because Coessential . The Fathers upon some of these considerations did agree to use the phrase of three Hypostases and one Essence , though the word Hypostasis was not so plain and familiar at first , especially to Latine eares , and therefore o o Hieronymus Epist. 57. Novel . lum a me homine Romano nomen exigitur — Interrogamus quid per tres Hypostases posse arbitrentur intelligi . Tres Personas subsistentes aiunt . Respondemus nos ita credere . Non sufficit sensus , expressum nomen efflagi●ant — & quia vocabulanon ediscimus haeretici judicamur Hieron . Epist. 57. si quis tres subsistentes personas non confitetur Anathema sit . Hierome complains that some were too rigorous in imposing that word without expounding of it to such whose judgment was Orthodox , though their skill but small in the Greek .

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

IX . We have no reason to be offended with the Vse of the word Person , Concerning the word Person . when we treat of this Argument , if we adde a fit Epithet , and say the Father is a divine Person , or an uncreated Person , and say the same of the Son and Holy Ghost ▪ The word Person signifies the most excellent kind of Subsistent , an understanding Subsistent , as is acknowledged by all the Masters of Language , sacred and prophane , as hath been proved ; and that place 2 Cor. 1. 11. is very cleare ; of all the derivations of Persona , that pleases me p p Persona quasi per se Sonan● sic non nemo . Persona quasi per se una ; sic Criticorū facile principes Persona quasi à verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quasi cinctum quid , vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quasi habens aliquid circa corpus . best , Persona quasi per se una ; because it doth expresse the unity and excellency of a personall subsistence . Per se notes the excellency , because subsistere per se notes the most excellent kind of subsistence . Nay , the word q q 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quamvis substantiam prim●m significat , tam animatam quàm inanimatam , P●●sona verò , tantùm substantiam singularem intelligentem qualis Deus , Angelus , homo . Person doth expresse more excellency then the word subsistence alone , doth import , for it is proper to say that a Beast doth subsist , Vncreated Persons . but it is absurd to say that a Beast is a Person because a Person is an understanding subsistent . But neither of these r r Magnâ prorsus ●opiâ humanum laborat eloquium . Dictum est tamen tres personae , non ut illud diceretur , sed ne taceretur omnino . Non enim rei in , effabilis eminentia hoc vocabulo explicari valet . Aug. lib. 5 de Trinitate cap. 9. words doth expresse the excellency of that subsistence which the Father , Son and Holy Ghost have in the Godhead . And therefore we do not only say that these three are Persons or Subsistenc●s , but we say they are uncreated Persons , Divine Subsistences , Persons subsisting in the Divine Nature , Persons of the Godhead , that so we may take in all the excellency which these words Subsistence and Person do afford ; and then by other Epithets superadd that excellency which is proper to Father , Son and Holy Ghost , and leave out all that imperfection which is in created persons and subsistences . The word Subsistence is in the Scripture ; Heb. 1. 3. The word Person is in Scripture applyed to men , 2 Cor. 1. 11. who have a more excellent subsistence then beasts ▪ An understanding subsistence ; and therefore both s s 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Damascen . in Dialog. cap. 43. Nazianzen . orat . 31. in laudem Athanasii . Greek and Latine Fathers did at last agree to use the word Person , because it signifies an understanding subsistent . And if you adde divine or uncreated Person , then there is no danger of any mistake ; unlesse men will be so vain as to say the word t t Vocibus non semper cum respectu suae originis , sed ex receptà consuetudine utendum . Anti-Trinitarians aequivocate in abusing the various significations of the word Person . Person doth sometimes signifie a visible shape , an outward form or appearance , the countenance or gesture of a man , or else some office , relation , or quality ; and say that we do make three shapes , countenances , &c. in the Godhead ; as Sabellius , Servetus , and such bold Atheists as have sucked in their poyson , are wont to say . We do therefore vindicate the Church of God from these insolent and groundlesse aspersions , and freely declare what we mean by Person , namely an understanding Subsistent . Every of the Three Divine Persons hath an office , and hath a relation ; but no Divine person is an Office , or a mere u u Persona significat Relationē prout est Subsistens in naturâ divinâ . Aquin. p. 1. q 39. art. 1. In creaturis relationes sunt accidentales , & proinde accidentaliter insunt , relationes autem in Deo sunt subsistentes , & ipsamet essentia divina , Aquinas ibidem . Pater non genuit meram nudamque relationem , sed correlatum , Filium subsistentem , nec non coessentialem . Relation ; but the Godhead doth contain all relative as well as absolute perfection within it self , as hath been said . * * How a divine Person is said to take upon him two severall Persons . God , as represented to us in Scripture , doth as it were take upon him the person of a displeased Father , and sometimes of a well-pleased Father ; but we do not say there are three such Persons in the Godhead : for one Divine Person may sustain the person of a well-pleased Father at one time , and the person of a displeased Father at another . And if any man will be so ridiculous us to conclude from thence , that then one person may be two persons ; I hope he will see his own vanity , and be sensible of the equivocation , by considering what hath been said already in this very Chapter .

When we say , God doth take upon him the Person of a well-pleased Father , we speak 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 after the manner of men ; just as when we speak of the eyes and hands of God , but we must be understood a a Locutiones Impropriae Dei essentiam non exprimunt , sed ejus notitiam tenuitati nostrae accommodant . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 after such a manner as becomes the infinite dignity and pure majesty of God .

If men do not wilfully mistake , Vnwritten words hold forth the written truth . they may then know what we mean by Person , when we say there are three uncreated Persons in the Godhead . The word Person is in Scripture ; and if it were not , yet as long as the thing signified by it is there , we have no reason to account that b b Voces tanquam consecratas omni jure judicamus , si earum conjugata , & Synonyma in Sacrâ paginâ reperiantur . Si enim talibus vocibus sensum mentemque Scripturae exprimentibus uti non liceret , nec explicare Scripturam pro concione liceret , neque in alias linguas vertere . word , or any other such like , an Exotick word , because we find it very proper and pertinent to the point in hand , in the sense which we have so often declared , that there might be no mistake , but a full agreement in such an high and weighty point . c c Temerè non sunt inventa nomina quae per evidentem consequentiam mentem Domini in Scripturis loquentis fideliter exprimūt ; cavendum est ne vocabula repudiando , ipsam repudiemus veritatem , superbaeque temeritatis simul & haereseos arguamur . It is out of question , that we may expound the Scripture by words and phrases which are not in those very letters and syllables to be found in Scripture , as long as we do not affect a needlesse curiosity in inventing new and obscure phrases ▪ & a rigid superstition in defending them ; for that would not conduce to edification ; but beget or foment an endlesse contention . Our expressions must be sober and plain ; grave and usefull , such as may hold forth the godly and prudent simplicity of the Scripture . That is al that needs be said for the use of such words and phrases as are fit and necessary to be used in this and divers other obscure points .

There are some that mistake the Attributes of God for Persons , Persons are not Attributes as Sabellius dr●am't . and they make more then three persons ; and therefore I shall not go about to reckon up the innumerable absurdities which follow upon that one mistake . Vno absurdo dato , mille sequuntur . I read , indeed , that Sabellius conceived the Father , Son , and Holy Ghost , to be different Attributes of God : But the Orthodoxe Christians desired him to remember that there were more then three Divine ●ttributes , and pressed him to acknowledge , that A Trinity of persons do subsist in the unity of the nature of God ; Vnwritten words hold forth the written truth . and then they would close with him and give the right hand of fellowship unto him .

The fraud and subtilty of Arius , Sabellius , and the rest of the old Heretiques , gave the reverend Doctors of the Chu●ch cause to use the words d d Cùm Scriptura testetur tres dici quorum quisque in solidum sit Deus , nec tamen plures esse Deos , nimis morosum est de voce contendere , cùm res in aperto sit . Colon. Anal. Paraphrast . Calv. Inst. pag. 34. In Scripturis occurrit vox Trinitatis numero namerante . 1 Iohan 5. 7. & numero numerato passim , ut in Baptismo Christi . Matth. 3 & in Baptismo nostro Matth. 28. Trinity , Coessential , Consubstantial , and the like , that they might more clearly and fully manifest this profound and glorious mysterie : And they who did wrangle about these Words , did indeed deny the Mystery and thing it self ; and therefore did but manifest their pride , fraud , obstinacy , for the maintenance of their damnable Heresie , when they quarrelled with those eminent Writers , for making use of e e Hi●ar . lib. de Synodis . Inane enim est calumniam verbi pe●timescere ubi res ipsa cujus verbum est non habeat difficultatem — expertus pridem sum & quidem saepius quicunque de verbis pertinacius litigant fovere occultum virus , ut magis expediat ultrò provocare , quàm in ●orum gratiam obscuriùs loqui . unwritten words & phrases , upon so just and necessary occasion , that the written truth might be more clearly explained and fully defended . It is not in the judgement of any man , any fault at all , to make truth plain ; unlesse in the deluded judgement of such who are enemies to truth . Now we have removed the rubbish , we begin to build .

A Divine Person is a Spiritual and Infinit Subsistent , A Divine Person described . related indeed to those other uncreated Persons , which subsist in the same Divine Nature with it , but distinguished from those Coess●ntial persons by its peculiar manner of subsistence , order of subsisting singular relation ▪ and incommunicable propertie . In these few line there is matter enough to fill many sheets , and I am to treat of the distinction of persons at large in the next Chapter .

A Divine Person is Spiritual , The description of a Divine Person explained and confirmed . 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 proper●o ●o every one of the three , or any certain ●ncommunicable propertie , whereby any one person is distinguished from the rest , ●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 , Three distinguishing questions propounded which are in their order to be stated and resolved .

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

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

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

This question concerning the Distinction of the Divine f f Vox Nat●rae a ●ascendo derivatur , sed pro quavis essentiâ usurpatur ; vocibus enim non semper cum respectu suae originis , sed ex receptâ cōsuetudine utendum . Hypostases in divinis non dicunt aliquam suppositionē vel subjectionē sed aequalitatem coessen●ialem . Nature and these three most glorious persons which subsist in it , is the most difficult point in all Divinitie , ●nd therefore I humbly beg the assistance of all these glorious persons , that I may conceive and write judiciously and reve●ently of this profound and glorious My●●erie of Faith . I remember that excellent ●peech of judicious Calvin ; Non minori ●eligione de Deo nobis loquendum quam cogitandum sentio ; quicquid autem de Deo a nobis cogitamus stultum est , & quicquid loquimur insulsum . What ever we think● or speak of our own heads concerning God , will be like 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 , The difference between the divine Nature ▪ and Persons . 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 ; The Inac●●quade conce●t 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 , The Socinians engaged to state the point in question . 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 , Divina natura salvâ omnimodâ perfectione Dei non potest carere aliquâ personarum divinarum . 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 sel● is due to the most perfect Nature .

6. Although Men and Angels are not able to comprehend , Deus est idem quod sua essentia vel natura ; de Deo loquentes utimur nominibus concretis ut significemusejus subsistentiam , & utimur nominibus abstract is ut significemusejus simplicitatem . Quod ergo ●icitur Deitas vel vita , velaliquid hujusmodi esse in Deo referend● est ad diversitatem quae est in acceptione intellectus nostri , & non ad aliquam diversitatem rei . Aqin . Sum. p. 1. q. 3. art. 3. in corpore Art . & resp. ad primum . Est de essen iâ cujusliber personae divinae & cujuslibet personalitatis divinae esse ipsum esse per essentiam saltem a parte re● , quicquid sit de modo concipiendi nostro . Vide Suarez . Metaph . D●sp . 34. 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 and Substance o● all that can be said a parte rei as we use to speak ; but because we are not able distinctly to apprehend the absolute and Relative Perfefection of God , God doth make himself known to us in a way most suitable to our weak apprehensions in representing himself to be an eternal Father , and then we are ready to enquire after and willing to heare of an eternal Son ; Now according to our weak manner of conceiving we must needs apprehend that there is a Divine Relation between the eternal Father and his coeternal Son , and conclude that these two are distinguished from , and in a well qualified Sense opposed to , one another with a mere Relative Opposition , for there can be no contrarie Opposition between the Persons ; but this Relative and friendly Opposition assures us , that the Father is not the Son , and that the Father did not beget himself , but did beget his Son ; But then we consider again , that this Son is an eternal Son , and therefore is God , and we are sure God did not beget another God , for the Power of God is not nay cannot be exercised about any thing repugnant to the Nature of God , and nothing is more repugnant to the Godhead then a Pluralitie of Gods ; and therefore we must conclude , that the Father and Son are one , and the same God ; Now we are come to the Mysterie which faith must receive , and reason admire .

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

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

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

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

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

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

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

5. Not any one of the three Affections of Ens doth , nor do all three together super-adde a new Entity ; not any one of the three subsistences doth , nor do all three together super-adde a new Deity , a new Divine nature , or Godhead : For Ens a a Ens est unum , verum , bonum . Ens est essentiâ unicum , affectionibus autem trinū , trinum & unum , Ens trinunum . Unum est quod prius de unoquoque ente cognoscitur : Verum quod proxime cognoscitur ; intellectus enim est prior potentia , quàm intellectus ; & verum dicit ordinem ad intellectum ; bonum ad voluntatem . Denique si res sit ficta , non est bona ; & proinde bonitas quodammodo fundatur in veritate ; omnes autem tres passiones sunt à parte rei . Entitas quoad significatum intrinsecum ; entitas est bonitas & è converso . is one ; Ens est trinum , non triplex , trinum et unum Ens trinunum : Deus est trinus non triplex , trinus et unus , Deus trinunus ; This instance doth in some measure resemble the mystery of the Trinunity .

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

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

8. Truth and Goodnesse which are two of the Affections of Ens , are distinguished by their severall and peculiar relations ; Truth hath relation to the understanding , and Goodnesse to the will : The Father , Son , and Holy Ghost are known to be distinguished by their severall and peculiar relations ; and if it be not unreasonable to say that there is in Entity three affections , and two relations in ente simplicissimo , without any Composition in , or Multiplication of the Entity , why should it seem unreasonable , or at least why should it seem incredible that there are three subsistences and severall relations in the Godhead , without any composition in , or multiplication of the Godhead ?

9. One affection , nay all the affections in abstracto , do but inadaequately represent Ens , unlesse you take notice of the Entity it self , as well as the three Affections . One single Subsistence , nay all three Subsistences in abstracto , do but inadaequately represent God , unlesse you take notice of the Godhead in which they subsist ; and therefore this praecisive abstraction of the Subsistences from the Divine nature , is but an inadaequate conceit of God , as hath been demonstrated above in this very Chapter : for we must not dream of a Trinity of Modes , but assert and believe the glorious and Coessential Trinunity . The Father is truly God , that God who is the only true God ; but the Father alone doth not b b Una subsistentia divina non plane prastat idem quod praestat altera ; est enim inter per●onas divinas differentia relativa numerica Nec est essentia divina bis aut pluries id quod est , per tres subsistentias . Nam per subsistentiam Patris essentia divina est Pater , non Filius : per subsistentiam verò Filii nec Pater est nec Spiritus Sanctus : non itaque bis est Pater , vel bis Filius , vel bis Spiritus Sanct●s ; nec possibile est ut eodem respectu essentia divina sit Pater , quo est Filius . Tanta autem est essentiae divinae perfectio , ut una subsistentia ipsi non possit esse adaequata . Per subsistentiam itaque Patris divina essentia adaequatè est Pater , non verò adaequatè Deus . vid. Bisterfeld . lib. 2. sect. 1. cap. 5. adaequately represent God to us as he is described in the Holy Scriptures . It is true that the Divine Essence is by the Subsistence of the Father adaequately the Father ; but as God is represented by that Divine subsistence only , he is not Deus Trinunus , he is not Father , Son and Holy Ghost ; the Father alone is not all those three Witnesses who are one God . And therefore the acute Socinians with their precise abstractions do but suggest an inadaequate conceit of God : that only true God whom we worship , doth not subsist only in the Person of the Father . We worship God subsisting with all Absolute and Relative Perfection in Father , Son , and Holy Ghost ; for these three are that one God who is the only true God blessed for ever . This is the adaequate representation of God in the Scriptures of truth . And we are resolved to regulate all our Metaphysical notions by the holy Scriptures , that we may make the highest of Sciences to acknowledge the supremacie of that Divine science which is nowhere to be learnt but in the Word of God ; for the purest c c In quibus ratio estintegra , religionis nostrae mysteria cum ratione consentiunt : in quibus corrupta , cum ratione pugnant mysteria , ut rationem corrigant potius quàm superent . In omnibus enim mysteria supra rationem sunt omnino re , ratione , & ●odo . reason must be elevated by the Word and Spirit of God , for the discovery of this mysterie .

10. These affections of Ens represent the manner of that Being which Ens hath as it is transcendently confidered ; and the three Divine Subsistences do represent that manner of Being which God hath as he is most d d Deus est essentia univocè sive Ens entium , transcendens transcenden●ium , & proinde essentias non solùm Physicas , sed & Metaphysicas omnes infinitè omnibus modis superat ; & proinde discrimina multa incidere ne mireris propter similium istorum inaequalitatem maximam . transcendently considered , namely as subsisting after the most glorious manner with all Absolute and Relative Perfection . It is the manner of a transcendent Entity to be one , and true , and good , and it is the manner of Gods being to be one God in three Subsistences ; These three are one single God , there is no Composition or Multiplication imaginable in this single and infinite being .

I was bold to adventure upon this enquiry because so e e Veritatem convenienter Naturae ex sacris Scripturis asserimus ; exiguum autem lumen tam est simile maximo , ut prout natur●● unum sunt , ita conjunctione in unm transeant , & in majore ac perfectiore minus sorbeatur , vide I unium Trinit. defens . 1 many reverend learned Orthodox and pious Doctours of the Church have declared that the Divine Essence differs from the Divine subsistences as the manner of the thing doth from the thing it self ; and the Persons differ from one another , tanquam modi a modis . I conceived that there was something more in the expression then was commonly known . Moreover I considered that if there might be so great simplicity or singlenesse in a Created and finite Entity , notwithstanding there are three affections and two relations which do affect that Entity , it seemed to me somewhat easie to beleeve that there are three subsistences in one infinite Godhead without any composition in , or multiplication of the single Godhead . Finally I perceive that some youthfull towring wits are drawn away from the simplicity of the Gospel by some froathy speculations presented to them as most sublime curiosities and f f Curandum est quod mentem errantium occupat , tumor rationis humanae ina●i Philosophiae Metaphysicae spe cie abre●tae ; unu● aut alterum Scripturae locum in transcursu vellicat , ne sine Christo aut Scripturâ ( quod vel imperitis foret odiosum ) videantur esse : et proinde quia ratione humanâ intumescunt , ex ijs ipsis principi●s quae natura docet , et approbat , falsas esse ipsorum hypotheses , et Argumentationes demonstravi . Ab ijs quae nobis notiora sunt explicatio petenda est , et proinde explicatio Metaphysica non contemnenda est ; quae enim docet Natura minimè cum verbo Dei pugnantia , docet Deus . Metaphysicall notions ; and therefore I humbly submit what hath been said to the judgement of the learned , and conclude this discourse with the same prayer wherewith Augustine shuts up his books of the Trinity , Domine , Deus unus , Deus Trinitas , quaecunque dixi in hoc libro de tuo agnoscant et tui ; si quid de meo , et tu ignosce & tui . O Lord , who art one God , O God , who art a whole Trinity of Persons in the Godhead , what ever I have said ( in this discourse ) of thine , let all that are thine acknowledge , what ever I have said of mine own , Lord let it be pardoned by thee and thine .

II. Concerning the Attributes of God , we may observe that they are al perfect , glorious , The Attributes of God are the Essence of God . infinite , because they do signifie and declare the infinite Perfection , Happinesse , Majesty and glory of God ; and to speak higher yet , these glorious Attributes though they be very many , are nothing else but the single undivided indivisible Essence of God , we may be instructed , but are even g g Quanto diutius cogito , tanto mihi res videtur obscurior . Cicero de Simonide lib. 1. de Natura Deorum . confounded with the glory of this mystery .

There are three reasons why we do not readily apprehend this truth .

1. The defect of h h Quam admirabilis est Deus , cum omnibus linguis sit ind●cibilis , omnibus cordibus incogitabilis ! Aug. de cognitine verae vitae . cap. 3. Lombard . 1. sent. distinct . 8. Homo imbecillitat●s Soboles , ignorantiae alumnus , in tan●â mysteriorum caligine Dei ignarus vocibus tenebrosis utitur ad lucem significandam ; in verbo veritatis tenebrae appellamu● , est cato in nobis tenebrarum interiorum subjectum , exterio●um illex : est peccatum in nobis depascens carnem ut hedera parietem , mentem obscurans , et voluntatem à vera luce abripiens tanquam unco Carnifex . words to expresse it , especially in English , but indeed the most rich and copious languages are onely happy in the confession of their penury when we come to treat of this argument , because the mystery of the Godhead doth transcend all our eloquence , and teaches us to admire and adore with silence what we cannot expresse without a manifest demonstration of our ignorance .

2. The imperfect manner of signifying is easie to be observed in our most significant words , and therefore we must confesse that the Excellency of God doth transcend the significancy of the most significant words in the most rich and copious tongues .

3 The imperfection of our own i i Paucae lectionis , nullius intellectionis mancipia , intellectione satis mutilâ perfecton●m metiuntur infinitam . understanding , and of our manner of apprehending and judging of things whiles we are in the k k Visio quae caelestis Reip. cives beat , non fit per principia nobis connaturalia : ibi intellectio sine ratiocinatione , scientia sine disciplina , quies sine motu : istius coeli Sol ipse Deus est sine occasu & sine ortu . body . If any man desire to know a reason why he cannot readily apprehend these divine Mysteries , let him consider the perfection of the mystery , and the imperfection of his own reason , & he hath a sufficient reason , a reason from whence he may draw a most invincible argument against idolizing of his own reason , so far as to make his reason judge of the mysteries of faith .

Let us then prudently consider that we are not able to apprehend the l l Intellectus finitus quod est simple● & infinitū unico simplicique actu non capit . infinite and impartible Essence of God but as it were by parts , by many incomplete and inadaequate conceits and apprehensions . The most profound and serious m m Accipiendo Perfectionem p●o re ip●a quae perfecta est , non sunt in divinis plures perfectiones Attributales ; omnia enim in divinis quae sunt Communia tribus non plurificantur , sed sunt unum simpliciter & una simplex Essentia . Biel 1. Sent. dist. 2. quaest. 2. schoolmen have fairely expressed this truth : there are not ( say they ) many Attribut all Perfections , nay there is but one Perfection in God ; for all the Essentiall Attributes of God are nothing else but that single and undivided Essence which is singularly and altogether the same Essence in all three subsistences . Nay , to speak properly the Div●ne Essence is one single infinite perfection , and we cannot say that Perfection is in the Essence of God ; but rather that the highest n n Propriè & de virtute sermonis loquēdo non est concedendum quod in Deo vel divinâ Essentiâ sit perfectio , sed perfectio summa est omnibus modis divina essentia ipsa ab eâ penitus indistincta . Biel. 1. Sent. dist. 2 quaest. 2. perfection , even infinite Perfection is the Essenc● of God ; it is every way his Essence , and no way at all distinguished from it . Finally , if by Attributal Perfections you mean the Conceits or Signs of Perfection , they say these Signs do indeed signifie the Divine Essence , but the Signs themselves are so far from being the Essence of God , that they do not all of them signifie the same Divine Essence after the same way and manner of signifying ; for it is clear , that some of the Attributal Terms are affirmative , some are o o Multi termini Attributales Affirmativi , Negativi , Absolu●i , Connotative , & Relativi ipsam ●andamque Essentiam Divinam simplissimam sed diversimode significant . negative , some are absolute , some connotative , and relative . For observe that , when the Perfection of God is declared per viam negationis , by p p Vide Basil. lib. 1. contr. Eunomium . negative Expressions , as when we say God is immaterial , incorporeal , invisible , immortal , immutable , immense , and the like , we intend to remove all imperfection from the ●ssence of God , and leave his pure Essence single and alone , because it is one single and infinite Perfection ; we denie that there is any thing in God which might make him like to the Creature in imperfection : For what ever there is which betokens matter , change , privation , or imperfection , we denie that to be in God , because God is one entire , infinite Perfection , and therefore we say as q q I●dor . Clarius Orat. 5. tom. 1. pag. 21. Isidore Clarius doth , that in these negatives there doth lay hid , not only a positive but an infinite Perfection , and what is infinite , must needs be single ; you see still the Perfection is a single Perfection . And when the Perfection of Go● is declared per viam eminentiae , as the Schooles speak , by attributing all Perfection which we find in the Creatures unto God , after we have removed all imperfection , we say the perfection r r Attributa illa quoad rem significatam magis proprie Deo quam creaturis attribuuntur ; accipiendo autem perfectiones Attributales prosignis vel conceptibus ▪ perfectionem significāt , sed imperfecto modo significant , & proinde modus significandi creatu● is proprie conv●nit , perfectio significata Deo convenit , sed secundum modum Eminentiorem . Vide Th , pag. 1. quaest. 13. art. 2. 3. 6. Zanch. de Naturâ Dei . cap. 8. quaest. 3. signified is most perfectly and properly in God ; but the manner of signifying of that Perfection by Attributes taken from the Creatures , doth somewhat rellish of that imperfection , which is in the Creature ; and therefore we say such Attributes in respect of the imperfect manner of signifying do not clearly hold forth that single and infinite Perfection which is in God ; Hence it is that reverend Divines have laid down so many rules as Cautions to direct us in this weightie point .

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

2. The Essential Attributes are all of them common to all the three Persons of the Godhead , and to them * * Omnes proprieta tes Dei non possunt creaturis communicari , quia sic multiplicaretur ess●n ia : necaliquae , quia sic divideretur . onely .

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

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

5. These Essential Attributes do s s Attributa Divina non distinguuntur actualiter in reipsa , neque à Dei Essentiâ neque inter se , quia perfectio Divina est simplici●er infinita . vide Irenaeum l. 2. contr. haeres . cap. 8. Iust. Mart. q. 144. August . de Civ . Dei l. 12. cap. 2. Hen. quodlibet . l. 5. q. 1. Durand . Ocham . in 1. d. 2. q. 2. not differ from one another , because the Essence of God is single , uncompounded , undivided , indivisible , and one of these Attributes doth Essentially praedicate of the other . The power , wisdom , goodnesse of God , are single , eternal , immutable , infinite .

6. These Essential Attributes do differ from one another , The Eminent Distinction ●f Divine Attributes . onely according to our weak apprehension ; for our finite and compounded understanding not being able to comprehend what is single and infinite , doth frame different conceits of the properties of God , according to the different objects and effects of these Attributes . Now because our understanding doth ground all its conceits upon the several Objects and Effects of these Attributes , Plures enim sunt conceptus objectivi virtualiter distincti qui respondent pluribus conceptibus formalibus realiter distinctis . Conceptus autem objectivi non sunt varii realiter , actu , in se , sed eminenter & virtualiter in effectibus distincti . we say , the Difference is not purely Rational , or a meer fiction of reason , but we call it a virtual or eminent Distinction , framed by reason upon the grounds aforesaid , for the help of our weak understandings . For we must consider , that this Virtual Distinction is not a t t Perfectiones omnes creaturarum quatenus sunt in Deo nihil aliud sunt , quam ipsamet creatrix Essentia Dei . Vide August . lib. 4. Gen. ad lit . cap. 24. lib. 4. de Trinitate . Anselm . Monolog . cap. 34. 35. Real Distinction ; because it doth not import , that the Attributes of God are actually many , or really different ; but it signifies , that the infinite Essence of God doth eminently contain all real Perfections which are many indeed in the Creatures ; but all Perfection in God is but one single and infinite Perfection , which single and infinite Perfection in regard of its u u Deus solâ & suâ eminenti virtute omnes creatas perfectiones creaturis communicat , & quicquid est perfectionis in creaturis eminen●er continet . eminency , and our weaknesse cannot be expressed by one single Act , or by one Formal and adaequate Conceit of ours , because we do apprehend things according to those several Objects about which they are exercised , and those several Effects which are by their Virtue and Influence really produced . Now x x Nullus effectus est infinitus , & proinde nullus effectu● est Divinae Virtuti adaequatus . no Effect in the world is adaequate to the infinite Virtue and eminent Perfection of the Divine Nature , and therefore we cannot apprehend the eminent and infinite Virtue of the Divine Nature , but by considering of those many Objects and manifold Effects in the world , which do all represent the eminent and infinite Virtue of the Divine Nature ; and hence it is that we call it a virtual and eminent Distinction , whereas indeed it is rather an Eminence y y Em●nens & v●rtual●● dist●nctio in ●e , non est distinctio sed eminentia ; est ●amen respectu nostricon cipiendi virtutem eminentem secundum distinctos respectus ad diversa obj●cta & effectus distinctos . then a Distinction , because the Divine Nature doth eminently contain all Perfection in its infinite Perfection , and the Divine Virtue doth manifest it self upon diff●rent Objects and various Effects ; and therefore our weak understanding frames different concei●s of it according to those different Objects and Effects , and consequently gives so many different Attributes to God . And God hath so far condescended to our weakness in Scripture , as to declare his single Perfection by several names and Attributes , answerable to those different Objects and Effects , in which the eminent and infinite Virtue of God doth gloriously shine throughout the world . I have insisted long upon this virtual and eminent Distinction , that I might by so many several expressions beat this grand Mysterie into the heads of the meanest Christians .

7. When one Attribute of God is abstractly considered from the rest of the Attributes , All the Attributes are included in every Attribute . that Abstraction must be purely Praecisive , not Exclusive ; I must not consider Gods Iustice alone , so as to exclude his mercie , or any other of the Divine Attributes , from being comprehended within the single and undivided Perfection of the Divine Essence . When the Justice of God is considered abstractly , and the Abstraction is purely praecisive , a a Q●odlibet attributum divinum est infinitum simpliciter in genere en●is , & proinde essen●iam divinam & reliqua omnia Essentialia Attributa● in suâ Essentiali ratione includit . Vide Caietan . de ente & essentiâ , cap. 6. quaest. 12. Communicable Attributes . all the Attributes of God are at least implicitely included within the abstract Consideration of Divine Justice ; for Divine Justice is Essential Justice , infinite Justice ; God is just by his Essence , not by any Virtue , or good qualitie ; and he that is just by his Essence , is perfectly just , infinitely just ; you see that infinite Perfection is implyed , and infinite Perfection is Essentially all Perfection , and therefore all the other Attributes of God are implyed , when I do consider one single Attribute within an Abstraction purely praecisive ; for there is the same reason of all other Attributes of God ; because God is essentially good , wise , mercifull , &c. as well as just .

8. The Attributes which are called Communicable Attributes , are as truly the single and undivided Essence of God , as those Attributes , which we call incommunicable ; for if we speak properly and strictly , no attribute of God can be communicated to a Creature , any more then the Divine Essence it self , Isa. 42. 8. Matth. 19. 17. 1. Tim. 1. 17. For all the Attributes of God are his Name , his Perfection , his Glorie , his Essence , his Godhead ; and if any of the Attributes were communicated , the Essence of God must be multiplied , divided , or distracted from it self ; The communicable Attributes are infinite , and there cannot be more infinites then one , and therefore they must all signifie one single and infinite Perfection . For if any of the Attributal Perfections were finite , then the Perfection of God would be made up of many b b Perfectio simplex & infinita non est ex multis & finitis perfectionibus conflata . finite Perfections ; and God would not be c c Perfectiones quae sunt in creaturis distinctae sunt in Deo simpliciter & unitè ; perfectio enim divina est infinita , & proinde simplex & uniciss●ma . infinitely perfect in himself , of himself , and by himself , but by some finite Perfections superadded to his Essence , which is utterly repugnant to the single and infinite Perfection of God . Yet true it is , that some Attributes of God are said to be communicable by d d Quicquid est perfectionis in creaturis Deo attribuitur , salva Analogiâ quae inter Deum & creaturam perfectissimam semper intercedit . Perfectio creata ut sicnon est Formaliter in Deo seclusis imperfectionibus creaturae ; nam seclusâ omni imperfectione non remanet Formalis perfectio creaturae ut sic . Vide Suar. Metaph. Disp. 30. Analogical Accommodation , not in respect of the properties themselves , which are all infinite , but in respect of the Effects of those properties ; there is something in the Creature by the bountie of our Creatour , and Grace of our Redeemer , which doth after a weak manner resemble the Perfection of God , and therefore we are said to be partakers of the Divine Nature , 2. Pet. 1. 4. when we bear the image of God in righteousnesse and holinesse of truth . Nomen Analogum nullam naturam communem rebus Analogis significat . For we are still to remember that God is to be known per viam eminentiae , when we make an Eminent Distinction between one Divine Attribute and another , or ascribe any of the Perfections which are found in the Creatures by way of Attributal Perfection unto God . For e e In his quae non mole magna sunt idem est majus esse , quo● melius esse . Aug. Trinit. lib. 6. cap. 8. God is not great in quantity , or good by a qualitie , but by his own infinite Essence . We must remove all imperfection from God , that we may know him per viam negationis ; and therefore we say mercie and goodness are not f f Nulla perfectio creata est in Deo Formaliter secundum adaequatam rationem quam habet in creaturâ , sed eminenter tantùm , quia imperfectio includitur in intrinseca ratione & conceptu creaturae ; S●pientia creat● est accidens , Sapientia creata est finita , & imperfecta . Perfectio itaque est in Deo Formaliter secundum proprium conceptum Dei . accidents in God , his understanding and his will are not faculties , his anger and hatred are not passions , his many Attributes are but one single Perfection ; the Perfections which are in the Creature are imperfect , but the Perfection of God is infinite . Finally we must consider God as the cause of all Perfection in the Creature , that we may know him per Viam Causalitatis .

These grounds being laid , let us consider what great difference there doth to ou● weak understanding appear to be between the Divine Attributes , whether they be compared with the Divine Nature , or with one another , and yet that indeed and truth there is no real difference between the Attributes and the Divine Nature , or between the Divine Attributes themselves , and we shall more easily conceive what great difference there is between the Father , Son and holy Ghost without any Essential difference between them .

The holy Scriptures speaking to our weak capacitie , describe God and his Attributes after such a distinct manner to us , that we cannot but conceive , that there is some ground even in the word of God for this virtual and g g Distinctio non est Pura fed eminens , quia formatur & fundatur in verbo Dei quod distinctè de iis loquitur ad captum nostrum . D. Alting . Problem . part . 1. Pr●b . 10. pag. 49. D. Voet. pag. de unica & simplicissimâ Dei Essentia . Vide. Wallaeum . Gomarum . eminent Distinction between the Attributes , as will- be most evident to any that observe the usual phrase and language of the Scriptures in these and the like places , Exod. 34. 6. 7. 1. Tim. 1. 17. Psal. 103. 8. 9. 10. 1. Tim. 6. 15. 16. But it is as clear that God doth herein gratiously condescend to our weakness , because we know that the Divine Nature is ●●ngle , and infinite , and therefore doth con●ain in it all Actual Perfection eminently , ●nd all h h Deus est ex seipso Ens essentialiter summe perfectum & proinde ess●n●ia divina includi●omnem possibilem per●ectionem ; nam perfectiones illae , quae sunt in Deotant●m eminenter prout in ipso , sunt Formalissime de conceptu Essentiali Dei. Vide Suarez . Met. Disp. 30. Sect. 6. ●dcir●o ne quae●amus qui sit , cum sit omnia , & super omnia , & p●aeter ●mnia , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vide Iul. ● calig . Exercitat . 365. p. 2. de D●o . possible Perfection both singly and ●ctually , because all true and pure Perfection is most Formally included in the Na●ure and Essence of God ; and therefore this eminent Distinction grounded on the Phrase of Scripture , and upon visible Ob●ects and Effects , gives us no ground at all ●o conceive , that the Divine Nature is not one single infinite perfection , because the Scripture speaks distinctly of God , and of his several Attributes , only to teach us to apprehend the impartible perfection of God by degrees rather then parts , because we cannot apprehend it altogether . Our conceits of God are inadaequate , and collected by way of Analogy from the perfection of the creatures ; but we must consider that what the creatures do performe by many and distinct qualities and acts , God doth performe by his owne Essence which is one most single ▪ and most pure act . And therefore we conclude that this distinction is not really grounded upon God himself , upon his Nature , or Essence , but upon the Effects of God . The objective conceits or things conceived , are not really or actually different in themselves , but virtually and ●minently in the several Effects , Egresses , Terminations of Gods eminent vertue , and single power , which is every way boundlesse and infinite , and therefore never works according to its full and adaequate vertue . The a a Hanc distinctionē vocant rationis ratiocinatae virtualem aut Emin●ntem . Nonnulli autem distinctionē appellant ex Natura Rei Formalem , non Actu , sed virtute , aut Eminenter . Vide sis Rhadam Controvers. inter Thomam & Scotum part . 1. Contro . 4. Scotists do indeed seeme to say more , because they say that this distinction of the Attributes is Formall and ex natura Rei ; but then they come off againe in their explication of these termes , and say that their meaning is that they are distinguished Formally , not Actually , but Virtually and Eminently , and therefore we meane the same thing . For the divine Essence is not only a single b b Quicquid in Deo est essentiale unum est : à primâ autem unitate omnis differentia , omnisque numerus abesse debet ▪ Unity , but the first Unity , which is uncapable of any difference or number whatsoever ; only we cannot by a c c Pluribus conceptibus Formalibus inadae quatis realiter destinctis unam eandémque essentiam simplicissimam divisim vel potius gradatim concipimus . Conceptus autem ejusmodi Analogicè desumimus à rebus creatis , quae per multas distinctasque qualitates praestant ea , quae essentia divina per se. single act comprehend Gods single perfection , because our understanding is finite , and his perfection is infinite .

But it will be said that the Attributes of God have to our apprehension not only different , but contrary effects : the Justice of God doth punish , and the mercy of God doth spare .

The answer is easie : The justice of God is not contrary to the mercy of God . the Effects are to our apprehension contrary , nay they are contrary in themselves , but the Attributes are not contrary ; for the Attributes do both belong to the same God , nay they are the same God ; and these Attributes do not overthrow , but preserve one another . Now we readily grant that the Effects are really different , nay contrary ; but we deny that the Attributes of Justice and Mercy are really different , or contrary in themselves .

Finally , we grant , that according to our manner of apprehension , it is very improper to say that the Attribute of Gods mercy is the Attribute of his Punitive Iustice , because the termes are here taken in d d Istae propositiones falsae sunt in sensu Formali quae significant aliquid Deo convenire secundum eam rationem secundum quam verè non convenit ; ex . gr. misericordia divina punit , justitia divina miseretur : attributum Justitiae punitivae est attributum misericordiae : intelligere est velle : voluntas intelligit : intellectus vult , voluntas est intellectus . Verae autem sunt istae proposi●iones in sensu Identico acceptae , quia essentia divina est simplicissima , & proinde res illa quae est voluntas intelligit ; res illa quae est misericordia punit . Vide D. Vo●tium . Select . Disput. p. 1. de unicâ & simplicissima Dei essentia . sensu formali , as we use to speak , and therefore that manner of predication is improper ; yet if you take the termes in sensu identico , the thing is true , because Mercy and Justice are the same thing , the same Essence . We may say that the same God , the same Essence , which is mercy it selfe , doth punish ; but it is very improper and absurd to say that God doth forgive by his punitive Iustice , because God who speaks distinctly of his own : Attributes in his word , that he might help our weak understanding , will not give us leave to speak so confusedly of his glorious Attributes , as to puzzle the understanding of our weak brethren .

What I have said concerning the Justice and Mercy of God , might Consideratis considerandis , be applyed to his other Attributes ; and I might discourse in like manner concerning the understanding and will of God , concerning the Acts and Decrees of God , and enquire whether they are distinct from the Essence of God ? that so we may the better understand the distinction which is between the Divine Subsistences and the Divine Essence , by comparing the Divine Attributes , Acts , Decrees , Subsistences and Essence altogether ; but I shall be brief in that .

IX . The Decrees of God , The Decrees of God . which we , according to our weak apprehension , are apt to conceive as many , are but one single and e e Deus in seipso semper agit intellectu & voluntate ut purus Actus . pure Act in God ; nay , to speak strictly , they are nothing else but f f De actionibus Dei quas Decreta vocamus rotundè dicimus , Decreta Dei secundum perfectionem quam dicunt in Deo esse necessaria , aeterna & essentialia . Decreta autem quoad speciem , terminationem & extensionem ad externa esse libera , nec deo estentialia esse , nec ipsum Deum . Voluntas enim divina liberè terminatur ad creaturas sine ullâ sui mutatione , vel reali additione ; accedit autem externa quaedam denominatio , & respectus rationis ex parte Dei in ipso decreto jam liberè terminato fundatus , ex parte creaturae in ipsa futuritione seu existentia illius . God himself decreeing ; for the Divine Essence is one pure and single Act. In Deo non distinguuntur Esse Posse & Operari , The Decrees and Acts of God , his knowing , willing , &c. are not many in their owne Absolute nature , for they are the Nature of God considered as a pure and Vital Act ; and hence it is that we say the Decrees of God ( in their Absolute Nature , or as they are considered with reference to Gods owne uncreated truth and goodnesse ) are all Essentiall and Necessary , they did not begin to be , they cannot cease to be ; God did not begin to know or love himselfe , he cannot cease to know his owne Almighty power , or to love his owne uncreated goodnesse .

The Decrees of God upon this account , and in this consideration , are not capable of g g Voluntas & volitio divina una est & simplex ; nec multiplicitatē aut divisionem & distractionem , nedum oppositionem , nec prius & posterius aut successionem , nec dependentiam causalitatis & effectus aut cujuscunque alterius ordinis admittens ; haec autem omnia rebus volitis competere possunt ; res autem volitae à voluntate & volitione divin● realissimè & infinitè distinguuntur ; de rebus enim externis libere volitis loquimur . Vide Maccovium Miscell . qu. Disp. 17. 20. 23 , 24 , 25 , 26. Voetium . ubi supra . multipicity , or division , opposition or succession , dependance or order . For here is nothing but one pure , vitall , eternal , unchangable Act , which is God himselfe , knowing and loving of himselfe for himselfe . Take it all thus in brief , in a few short conclusions .

1. God is a Pure Act , The Acts of God . and therefore he cannot but h h Actus divini considerati secundum id sunt , quod nil differūt ab essentia divina , & proinde nulla est in illis vel mutatio , vel libertas , sed summa necessitas . Sicut enim Deus non potest non esse , sic neque potest non velle , non intelligere . Imo actus divini considerati secundum respectum quem dicunt ad objectum Primum ac principale , ad ipsissimam nimirum Dei essentiam , sunt etiam necessarii ; quia Deus non potest non essentiam suam scire , & tanquam summum bonum amare . Act vitally ; Vitall acts considered with out reference to any object . he must needs understand , and will ; here is no such Liberty or Mutability as Vorstius dreamt of , opposed to unchangable necessity ; for as God cannot cease to be because he is the first , necessary and Independent Being , and his necessity of being speaks his infinite perfection : so he cannot cease to Act , because he is a pure Act ; he must needs act vitally , who is life it selfe ; he must needs know and will because he is the best life , and purest Act ; and this necessity speaks his purity and perfection also .

2. If this Pure and vitall Act be considered with reference to Gods owne Essence , Vital Acts considered with reference to Gods Essence . they cannot be distinguished , because Gods Essence is a Pure i i Vita divina est intellectu , voluntate , & potentiâ actuosa . Deus novit seipsū ut primum & infinitū objectum , amat seipsum necessariò , necessitate naturae , sed absque coactione , quia non potest nolle gloriam suam , aut seipsum negare . Act. The self-same divine Essence is both the Act , and Object in these immanent Actions , which do not passe out of God towards , and therefore have no relation at all to , or denomination from , any k k Actus immanentes nullum dicunt respectum ad , quia non transeunt in objectum externum . external , Object . God doth know and will all things within himself naturally , and necessarily ; it 's his nature to love himself ; here is no distinction imaginable .

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

4. The Intrinsecal Acts of God which do connote some habitude and respect to some thing that is out of the Godhead , Intrinsecal Acts considered with reference to extrinsecal Objects . are the will of God , or the Essence of God considered after the manner of an Act of his will , Esentiâ ex se actuosa ( as the Schooles speak ) concepta per modum actus volendi . If this Act be considered in it self , it is nothing else but the will or Essence of God , because it is an intrinsecal m m Actus intrinseci in Deo connotantes respectum ad extra sunt ipsa Essentia Dei concepta per modum actus , sed relativi , & quidem ad extra . Omnia enim novit Deus quae sunt extra se , substantias , & accidentia . Gen. 1. 31. Universalia , & singularia , Psal. 33. 13 14. Iob c. 1 & cap. 2. Magna & parva . Matth. 6. 25. bona & mala . Psal. 33. 15. Genes. 6. 5. interna & externa . Matth. 6. 4. praeterita . Isa. 38. 3. futura . Isa. 41. 23. praesentia : possibilia denique 1. Sam. 23. 11. & impossibilia . Tit. 1. 2. Omnia etiam liberè vult extra se , quaecunque nimirum statuit vel permittere vel producere ; non enim quicquid potest facit . and vitall Act. But now if this Act be considered as Relative , and as related to some thing that is out of God ; we say this Act is not necessary , but free in respect of all those things which God decrees to produce or permit in the World ; for God doth Arbitrarily decree to permit or produce this , and not that , according to the Counsel of his own will , it being as truly and fully in his power to permit or produce that , as this : both were alike possible , but this is made future , and will in the fullnesse of time be present in Act by virtue of the free decree of God ; for all Creatures are produced and do exist by the will of God . It is most evident that the will of God is the same whether it act upon himself or something that is out of the Godhead .

5. The Relation which is between the will of God , Extrinsecal Relations . and the Creature , whether in futurition , or existence , is extrinsecal .

6. The Denominations grounded upon the termination , Extrinsecal Denominations . or relation of the will of God towards the Creatures , is extrinsecal also .

7. These Actions of God which are said to be rather from God , Extrinsecal Actions . then in n n Actus excrinseci s●nt a Deo effectivè , non sunt in Deo Subjectivé● God , as to create , govern , redeeme or the like , are called extrinsecal , and therefore the Denomination of God from them must needs be extrinsecal .

8. We have no ground to conceive that the Essence of God is compounded with extrinsecal Terminations , The single Essence . Relations , or Denominations .

9. Though the Objects which God doth will are very different , Necessitie and Libertie . and their production is successive , yet the will of God is the self same , and is one single and pure Act : the Power of willing and the Act of willing are not distinct in God ; nay God doth will his own happinesse necessarily , and the happinesse of men and Angels freely by the same will ; o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 naturale & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 liberum non constituūt diversas potentias in Deo . necessity and liberty do not make distinct Powers or wills in God .

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

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

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

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

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

3. In respect of Relation . The Divine Nature doth indeed eminently containe all absolute and relative Perfection ; but the Formal p p Distinctio in Deo nascitur ex relationibus propriis sive personalibus quales sunt paternitas , filiatio , spiratio , processio ; quaedam enim relationes sunt omnibus personis communes quales sunt Identitas fundata super Vnitatem Essentiae , similitudo fundata super Vnitatem Attributorum , & aequalitas fundata super unitatem magnitudinis . Relations whereby the Persons are not onely distinguished from , but opposed to one another , cannot be Essential under that consideration , because they are peculiar to the several Persons , and not common to all three Persons , as the Essence and Nature is . Peculiar and distinctive Relations are not essential , because the Persons who are relatively distinguished , are not essentially distinguished . The Divine Nature of the Father is q q Essentia & paternitas virtute & eminenter Formalem distinctionem continent , quia ita se habent ac si Formaliter distinguerentur . not his Father-hood : for if it were , then every one of the three Persons would be God the Father , all three Persons would be one Person , which is a manifest Contradiction .

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

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

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

XI . Notwithstanding all these and some other distinct Considerations , I shall be bold to make this Peremptorie Determination ; The three Divine Subsistences are not really distinguished from the Divine Nature , or Essence . The Scripture saith , Christ and his Father are r r Ego & Paterun●● sumus nempe ●ssentiâ , Potentiâ & Gloriâ . Ergo Christus dedu●it fidem nostram ad hoc fundamentum , ●mirum ut ipse sit unus cum Patre Deus — necesle habemus ut videamus in Christo Deitatem , in facie ejus personam Patris , cum sit Character Personae ipsius ; in facie ejus gloriam Dei , cum sit splendor gloriae ipsius : in manu ipsius manum & potentiam Patris ; denique in illo ●otam Dei Patris majestatem . Rolloc . in Ioh. 10. 30. one , Ioh. 10. 30. and that all three are one , 1. Iohn 5. 7. Essentially one , and therefore really one . I have said enough above to prove all three Persons to be essentially one . The three Persons are one God subsisting with all possible Perfection , Relative as well Absolute in one pure Act ex parte Rei . The three Divine Persons do not differ from the Divine Nature , as an humane Person doth from the humane Nature singularly considered : for a singular humane Nature may be separated from an humane Person as is evident in the Incarnation of our Lord and Saviour . But the Divine Nature cannot subsist in alieno supposito ; the Nature of God cannot subsist in any other or any fewer then these three Persons , who are one and the same God ; And therefore the Divine Nature doth not differ really from the Persons , tanquam res à re , as we say , nor tanquam res à modo separabili ; they do not differ really either way ; nor do the Persons differ really , that is realiter separabiliter from one another , as shall be proved , when we come to speak of the Distinction of the Divine Persons in the next Chapter .

XII . The Distinction between the Divine Nature and three Divine Subsistences is not a groundlesse Conceit or a meer fiction of reason , because it is grounded on the s s Credimus tres esse H●postases nobis in Scripturâ significatas per nomina quae relationem significant . Non est enim Pater nisi Filii , nec Filius nisi Patris , nec Spiritus nisi Spirantis . Itaque relationes quidem ipsas habemus in divinis literis . Chami●r . de Canon● lib. 9. cap. 10. Word of God . For our apprehension of God must be agreeable to that Divine Revelation , which God hath vouchsafed us of himself in Scripture . Now it is most clear and evident , by what hath been said in this whole Discourse , that the holy Scriptures teach us to conceive distinctly of some things in God , which are not really distinguished in him . And therefore Mr. Fry may do well to consider , and retract that rash Censure which he passes upon this Doctrine of God , when he saith that the Doctrine of three distinct Persons or Subsistences in the Godhead is a chaffie , grosse , Carnal and absurd Opinion , in the Title and 22. page of his blasphemous book ; For this distinction is not onely grounded on a t t Haec distinctio habet fundamentum non tantum in effect is aut phraseologiâ Scripturae , quia fuit ab aeterno . Nam ab aeterno Essentia fuit non tantùm Communicabilis sed Communicata , persona autem incommunicabilis ; persona filii , genita , essentia ingenita . Phrase of Scripture , but is eternal .

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

But it is objected that every one of the three Persons is a Substance , The grand objection . and if there be three substances subsisting in the Godhead under sundry Formal considerations , then there will be three Divine Substances , three Substantial Relations and Properties , and therefore the Godhead will be compounded by these three Substances , substantial properties and relations , or else there will be three substantiall and formall Gods .

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

1. Every one of the three Persons is a Substance , a Divine Substance , The Answer . but they are the same Divine Substance , because they are the same God : these three are one , they are unum , one divine substance , one God ; they are all three divine Persons , but they are Coessentiall Persons , and u u 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Inessentiall persons of the same Godhead .

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

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

2. The parts compounding must be united by some x x Quae actuex naturâ rei distinguuntur , non possunt inter se uniri nisi per actionem causae efficientis : nulla autem causa essiciens prior Deo est ; ergo . efficient cause , and one of the parts must be a meere power or passive potentiality , that is capable of farther perfection ; and the other an Act to make that power y y Essentia in creatis est divisibilis & perfectibilis ; persona enim creata actuat et perficit essentiam perfectibilem ; personalitates autem increatae non sunt actus naturae divinae ut sic & praecise consideratae eam perficientes vel informantes . perfect and complete .

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

1. There are no compounding parts in God .

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

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

4. The Persons do not a a Essentia in creatis est imperfectae actualitatis & proinde perfectibilis . Essentia autem divina non habet se ad modum potentiae perfectibilis , nec persona divina ad modum actus naturam divinam infinitam simplicissimam perficientis . Ratio quidditativa , & ratio Relativa in Deo tanquam diversae rationes Formales à nobis concipiuntur , sed ambae illae rationes Formales sunt in Deo secundum ultim●m unitatem & actualitatem propriam . Nihil enim perficit essentiam divinam in actu quidditativo praeter ipsissimam essentiam ; nihil perficit personam in esse Personali praeter propriam Subsistentiam , nihil perficit personam in esse Relativo praeter propriam relationem : Pater per ipsam paternitatem perficitur in esse Relativo . perfect the divine nature , for it is infinitely perfect of it selfe , and the three Persons are by vertue of the same divine Essence Essentially the same God , and really one , as hath been laid . The divine nature is not like a created nature , which is ( imperfectae actualitatis as we say ) so imperfectly actuated , as that it is capable of farther perfection ; for the divine nature hath no weak , imperfect , defective , Passive Potentiality in it , and therefore cannot be contracted , determined , actuated by any personal properties or relations . If God be Essentially considered , he hath a singular existence of himselfe by his owne Essence , and hath most perfect unity and quidditative or Essential Actuality , because his Essence is the most perfect Essence that is , or can be . If God be Persosonally considered , he hath the most perfect personality that is , or can be , and every person hath a perfect , proper and peculiar subsistence , which is not capable of any farther perfection in Esse Personali . Every person is complete in Esse quidditativo per essentiam , in esse Personali per propriam subsistentiam . I need say no more on that Argument , because I have upon severall occasions said so much already .

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

IV. The three Formall considerations are not b b In Deo est essentia & tres relationes , sed non sunt tres essentiae relativae . Propri●ta . tes personales praecisè & formaliter sumptae non uniuntur inter se , & in se : nam unio in & cum essentiâ est in aliquo tertio . Essentiall , but Personall considerations , and we grant that there are three Formall Persons in , and of the Godhead ; but it will not follow from thence that there are three Gods , for these three Persons are one God .

V. A. divine Person may be presented to our most serious thoughts under a three-fold consideration , as learned c c Vide Junium contra Bellarminum , Controv. 2. lib. 1. Praefat. Ut res planior sit , id praemittendum est personae considerandae triplicem rationem esse ; Communem in essentiâ quà Deus est : Singularem Absolutam in Persona quà subsistit in unitate Essentiae ; & Relativam in distinctione & ordine personae unius ad alteram . Iunius observes .

1. The first consideration of a Person is Common or Essentiall , because the same divine Essence is common to all three Persons ; when a Person then is considered as God , we call this an Essentiall or Common consideration , because the persons are d d Ratione Communis Deitatis & communium essentialiumque attributorum , nulla distinctio cogitari debet , sed tantùm ratione Personae & proprietatum personalium . no way distinguished under this first consideration , but are one thing , the choycest and chiefest of things , and are one with the most single and singular kind of unity : Father , Son and ●pirit are one Jehovah , one God and the same God .

2. The second consideration is Personall , and yet e e Essentia notat naturam divinam cum proprietatibus communibus : Persona notat naturam divinam cum proprietati bus dist inctivis , sive istae proprietates sint Absolutae , sive sint Relativae ; habere subsistentiam à seest quid Absolutū : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est quid Positivum Nomen autem Personae , nomen Relativum communiter dicitur originationis aut originis respectum includens , quo Pers●na divina à se , vel ab aliâ subsistentiam habere significatur . Habere autem subsistentiam à se , quantum m●hi videtur non dicit respectum ad aliud , vel alium . Absolute , whereby the person is considered as subsisting in the Vnity of the divine Essence . This consideration is more singular , because every person hath its proper and peculiar subsistence ; for the Father doth subsist of himselfe , but the Son hath subsistence from his Father ; Now the self-subsistence of the Father is proper , peculiar , personall , that is , proper and peculiar to his person , and yet this self-subsistence is Absosolute , for his self-subsistence is not his Fatherhood , and therefore it cannot be esteemed Relative . But though this consideration is more singular , because every person hath his peculiar subsistence , yet herein all three persons agree , that they do all three subsist in the unity of the same Godhead , though every person hath his proper subsistence , & his peculiar way of subsisting ; here are indeed three subsistences under this consideration , and yet but one divine Substance , Essence , Nature , Godhead , because all three do subsist in the f f Tres sunt in eadem naturâ divinâ indivisâ Coexistentiâ Coessentialiter subsistentes ; tres enim personae inconfusè uniuntur & indivisè discernuntur . Vnity of the same Godhead ; for we must still keep our eye fixed upon that Text , These three are one .

3. The third Consideration is Relative in the order of one person to , and distinction of one Person from another . g g Est aliquid in persona Ab solutum quod est Proprium , est aliquid in Deo relativum quod est Commune . Identitas , similitudo , aequalitas , mutua praesentia personarum inter se propter inconfusam in se mutuò comprehensionem , sunt relationes ad intra omnibus personis communes ; relationes autem distinctivae sunt propriae . This distinction of persons is to be handled at large in the next chapter ; our point in question here in this chapter doth not concerne the distinction of one person from another , but the distinction of all three persons from the divine Nature .

Now , they who speak most largely of the distinction between the persons , and say it is in some sense a h h Omnis distinctio essentialis est realis , sed omnis distinctio realis non est essentialis . D. Voetius . Reall distinction , do yet confesse that the reall distinction which they treat of is not i i Personae divinae non differunt realiter essentialiter , nec realiter separabiliter , sed proprietatibus realibus personalibus ; tales autem sunt istae reales proprietates quae essentiae divinae non superaddunt novam entitatem . Vide D. Alting . Problem . X. Essentiall , and therefore still here is an Essentiall union of the three persons under all these three Considerations . We do still make much of that Text , and hold it fast for our direction and support , 1 Iohn 5. 7.

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

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

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

2. They have a Compounded Nature .

3. They have a different Nature . 7. Observations concerning created Persons .

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

5. They have a different place and presence .

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

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

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

1. All created persons have a finite and dependent Nature , 1. The infinite Nature of uncreated Persons . but the nature of all uncreated persons is Independent and Infinite ; this one difference is an infinite difference , The difference between created and uncreated Persons is Infinite . and surely if there were no other difference , that wonld suffice to discover and overthrow all the Arguments of Socinians and Familists . I do often admire that the acute Socinians who pretend to be wholly ruled by reason , should have no more reason in them then to argue after this absurd manner . Three humane persons are thus and thus distinguished , Ergo if there be three divine persons , they must be thus and thus distinguished also , even just as humane persons are . Is not this a grosse fallacy k k Vide Nazian , orat . de Spiritu Sancto . Damasc . orthod. sid. lib. 3. c. 5. Athanas. Dialog . de Trinitate & in Mat. 11. Nazian . orat de pace Orat. 37 , & 51. , because of the imparity and infinite l l Absurdum est personas coessentiales & infinitas ad creatarum quae finitae & diversae essentiae sunt modulum redigere . inaequality ? if the divine persons must be called into question , let them be tryed by their Peeres . They say they cannot comprehend this Mystery ; I say the reason is because it is a Mystery ; and if they cannot comprehend it , they may the better beleeve it to be incomprehensible . The single Nature of these three persons is infinite , and if men wonder that they cannot comprehend what is infinite , it is because they do not consider that they themselves are finite .

2. The nature of these three glorious subsistences is Independent ; the nature of all created subsistences is dependent m m Natura creata est dependēs ; persona creata est Independens , quia non est in alio per dependentiam ab illo tanquam sustentante . , and therefore it is no wonder if a dependent nature do subsist in its proper person , and depend upon its proper person for sustentation ; but the divine Nature doth not depend upon the three subsistences for its sustentation or subsistence ; but all three persons do subsist in this Independent and infinite Nature . Philip. 2. 6. subsisting in the Nature of God ; so the Scripture expresses it , and we must apprehend and beleeve these holy Mysteries according to the holy Scriptures , because no man hath seene God , and God is the only all-sufficient Witnesse concerning his owne essence and subsistence , concerning himselfe ; and therefore we must not think or speak otherwise of God then according to the Scriptures of truth , in which God hath sufficiently and graciously revealed himself , Iohn 1. 18. Matth. 16. 17. Matth. 11. 26 , 27. The Scriptures direct us how to distinguish uncreated persons from created persons . Our finite and dependent Nature doth subsist in a created person , but uncreated persons do subsist in an Infinite and Independent Nature ; there is a manifest difference . Our nature indeed doth subsist in the divine and uncreated person of the Son of God , but that is not according to the common course of nature , there is a peculiar reason and another Mystery in that wonderful subsistence ; And yet even in that wonderfull Mystery our dependent Nature doth subsist in a person , Cum humanitas Christi consequuta fuerit personalitatem propriâ infinite perfectiorem , nonest cur propriam personal●tatem amplius appeteret . Si enim adhuc inclinaretur ad propriam perso●alitatem , vi quadam detineretur in verbo , & ita status illius esset violentus , & quasi contra naturam . Cajetanus . which notes its dependance ; and our Nature is more satisfied and quieted by subsistence in a divine , then in an humane person , because it hath a more glorious sustentation , and is more powerfully upheld by that divine and uncreated person . The divine person of Christ doth subsist in his divine Nature , and the humane Nature of Christ doth subsist in his divine and onely person .

III. All created persons have a compounded and divisible nature , The third difference . but uncreated persons have a single undivided and indivisible nature . The Socinians , Arminians and Vorstians of this age do not love to hear any discourse of the single Nature of God , in Father , Son and Holy Ghost ; this Doctrine , they say , is Philosophical , Scholastical , Metaphysical , and therefore there is nothing which concernes Faith , Piety , or manners in it .

But it is most clear and evident that all the glorious Attributes of God are united by an Eternal bond which cannot be dissolved , and we have invincibly proved , that they do all signifie but one single and infinite perfection . If you take away the singlenesse of Gods being , you take away his Incommunicable , unchangable , incomprehensible , independent and infinite perfection . This point is excellently discussed and opened by n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Damascen . Orth fid. lib. 1. c. 4. Damaseene . Composition ( saith he ) doth beget strife , strife may well cause a separation , and separation dissolution , which all who know any thing of God , will acknowledge to be repugnant to the perfection of the Godhead . The learned o o Vide Iren●um lib. 2. cap. 16. Athanas. in decret. Synod . Nicen . Nazi●● . lib. de Fide . Cyrill . lib. 10. contra Iulian. Euseb. Praeparat . Evangel. lib. 8. c. 2. Athenagoram , Talianum , Augustin . de Trinit. & passim . Doctours of old did consider that God is a most pure and perfect Act , the first and Independent Being , that he is what he is by his owne Essence , and not by participation . But p p Vorstius Deum contemnendum pingit Corporeum , visibilem , mutabilem , accidentibus subjectum , in quo sunt plures res , &c. Vide Eglisem . Cris. & Hypocris . Bogerman contra Grotium . Synod . Nat. Dodrac . Vorstius was bold to publish his dreames co●trary to the Analogy of Faith and unanimous judgment of the reverend Doctours of the Ancient Church . The Socinians in their q q Racov. Catechis . de cognitione Dei cap. 1. Catechisme , the r r Remonstrant . Con●ess . Apolog. p. 41. 42. Arminians in their Confession and Apology are exceedingly too blame in this point . The Socinians do expunge the single and infinite perfection of Gods s s Deus est Spiritus . Joh. 4. 24. Jehovah Exod. 33. 19. Eheje . Exod. 3. 14 , 15 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Apocal. 1. 4. Summe perfectus Genes. 17. 1. summeque unus . Deut. 6. 4. & proinde omnem de Deo compositionem imò & quasi compositionē de Deo negamus . vide Rhadā Episcop. Pact . Controvers. in●ter Thomam & Scotum , part . 1. Controv. 4. append . 2. pag. 82. 83 , 84. spiritual nature out of their Catechisme , that they may more securely deny the Coessentiall Trinunity of Father , Son and Holy Ghost ; and therefore I do insist upon this difference between created and uncreated persons , because if the Doctrine concerning the single and infinite perfection of Gods spirituall nature be overthrowne ; All the t t Eglisem . contra Vorstium . Fundamentals of the Christian Religion will be overturned . v v Maccov . Mis. quaest. Disp. 17. 20 , 23 , 24 , 25. 26. Vasquez . disp. 16. Deus est liber ab omni compositione et●am improprie dictâ , qualis est ex essentiâ & esse , ex natura & supposito seu ex essentia & subsistentiâ , ex genere & differentia : & proinde liber ab omni distinctione in essentia su● . Nam distinctionis & multitudinis transcendentalis personarum atque adeo modorum & relationum longe alia est ratio . D. Voet. God is Jehovah , he is what he is by his owne Essence , he can neither cease to be , or to be what he is ; for he cannot be any other thing , or any otherwise , then now he is , and ever was , Exod. 3. 14 , 15. Revel. 1. 8. Iames. 1. 17. Psal. 10. 2. 27. Gos is called Light , and Love , & Life in Scripture , to note the singlenesse of his being , because whatsoever is in him , is himself , and he himself is one single infinite perfection , he is light it self , and in him is no darknesse at all , 1 John 1. 5. God hath not such an imperfect singlenesse of being , as we say , is in the x x Mareria Prima formae , differentiae ultimae , &c. simpliciter simplices dicuntur ; Angeli sunt Comparative simplices ; essentia autem divina est Absolutè & 〈◊〉 simplex . En●● summum est 〈…〉 , & proinde essentiti● unitate unum , simplicissimè unicum . Vide. D. Vo●tium de Natura Dei sa●pl . first matter of last difference and the like ; nor such a singlenesse as is in Angels , or the souls of men , for theirs is but a Comparative singlenesse , there is some kind of composition even in the most glorious Angels . God is not compounded of a Nature , y y Non de●emus proprietates Dei ab essentia ejus vel cogitatione scpara●e , quia in essentiae forma & vir●ute omnes continentur , & Deus sine proprietatibus ejus cogita●i non potest . D. Wallaeus de Deo . pag. 127. Atrributes , and Relations , as hath been shewen , nor is any of the Divine Persons compounded ; nor can the Godhead be said to be compounded of three Persons ; for though the Persons be distinguished , they do not compound , nor can they be compounded . Distinction connotes perfection , because it is opposite to confusion : but Composition denotes multiplicity and imperfection ; we must then consider that

1. The Essence of God is most z z Essentia divina non est i● poten●iâ , quia est paras actus , non est perfectibilis , quia omnes perfectiones complectitur . perfect , and therefore nothing can be added to it to make it more perfect , because it is infinitely perfect .

2. Whatsoever is compounded may be dissolved into the parts whereof it is compounded ; The Godhead cannot be dissolved , because it cannot be changed .

3. Whatsoever is compounded , must needs be dependent both in being and in working . But God is a a Deus non depender à subjecto à ●a ●sis vel internis , vel externis , à principio quocunque priori aut superieri . Independent . Ergo.

4. The parts compounding are b b Essentia divina non est in se composita , nec aliquid ipsi componibile , nec ipsa alicui componibili . Essentia aeterna nec s●ipsâ nec ullâ realiâ posterior esse potest . before the whole that is compounded ; but God is the Former of all things , and therefore nothing can be before God . The divine Essence cannot be later then it selfe , or later then any thing else , because it is the first and eternall being .

Now if neither of the Nature or Attributes c c Proprietates De● non minùs 〈◊〉 sunt quàm ejus essentia● 〈…〉 non essent ipsissima Dei essentia sim●l 〈…〉 Joh , 5. 26. est vita ; Joh. 11. 25. of these uncreated persons , nor the persons themselves be compounded , nor God compounded of the Nature and Persons ; here is another very great difference between created and uncreated persons , who have life , and are life it self , because they are one single perfection .

IV. Three created persons have three different Natures , The fourth difference . but these d d Unius personae in creatae tota est essentia divina , sed non solius . three uncreated Persons have the selfe same most single and singular nature . Three created persons may have the same specifical nature , but they have not the same singular nature ; created persons in respect of their specificall nature which is universall , are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of like nature , but in respect of their singular nature they are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But now these uncreated persons are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in respect of their e e Singula sunt in singulis , & omnia in singulis , & singula in omnibus , & omnia in omnibus , ●num omnia . August . lib. 6. de Trinitate cap. ultimo . Nec major est essentia in tribus quàm in duabus , nec in duabus quàm in unâ , quia tota est in singulis . August . ubi supra . singular Essence : Look how many f f Tot sunt sustantiae singulares quot personae creatae . created persons there be of the same species , so many singular substances there are of that species . For , a g g Essentia creata est finita , circumscripta , imperfecta , divisibilis , perfectibilis : per differentiam enim individualem sive personalem contrahitur , perficitur . Essentia partibilis per partes & separatim inest singulis individuis Angelicis & humanis . Essentia autem divina est perfecta infinita simplex , & proinde eadem etiam numero & individuo ( quod aiunt ) tribus personis communis citra omnem multiplicationem , divisionem aut separationem ; eadem quippe natura singularis est tota in singulis personis divinis . finite nature cannot be communicated to severall proper persons of the same species without a multiplication of singular natures or substances , because every finite nature is imperfect and divisible . The humane nature is communicated to Paul , Peter and Iohn : Now these three persons are three men , for they have three distinct singular natures , though they have one universall nature ; and no wonder , for their nature is imperfect and divisible ; their universall nature is unum multiplicabile . But the nature which is common to these three divine Persons is not universall but singular ; it is unum immultiplicabile , because the divine nature is infinite , and that which is infinite cannot be multiplyed ; the unity of the divine nature is reall h h Unitas specifica non est rei sed rationis extra men tem enim nostram non est unitas naturae humanae in personis diversis sed pluralitas . Unitas autem essentiae divinae est realis , & singularissima , quia ita Deus est unus ut etiam sit solus , & ita solus ut non possit esse alius . and most perfectly singular . The same singular nature , the whole nature being of bound lesse perfection is really and eternally communicated to all three persons without any division of the nature , separation of the persons or composition of nature and persons : the persons are distinguished , but not separated ; and if we speak properly and strictly , the divine i i Persona multiplicatur & proinde distinguitur ; essentia autem divina nec distinguitur , nec multiplicatur . Nature , as it is common to all three persons , is neither distinguished nor multiplyed ; for the nature is not distinguished from k k Unitas ad essentiam proprie pertinet , distinctio autem personarum non ad essentiam propriè & per se , sed ad rationem in essentiâ respicit . Iunius contra error . Samosat . it self , nor are the persons distinguished from one another by the Nature , or naturall properties , but by personall properties , Essentiall Attributes are common but Personal Attributes are Incommunicable . which are not naturally common to all three , as the Attributes are ( which we call Naturall , because they are Essentiall , ) for these personall properties are naturally peculiar and incommunicable , and yet they do nor superadd any new Nature ; because the divine Nature doth containe all Relative as well as Absolute perfection in it ; and the Godhead considered with all these incommunicable properties is but one single Godhead , as hath been shewen : this is a transcendent l l In omnibus mysteria supra rationem sunt Re , Ratione , & Modo . Mystery indeed .

V. Created Persons have a different Understanding , The fifth difference betweene created & uncreated Persons . a different Will , a different Power , because they have a different Nature . But uncreated persons who have one and the same undivided and infinite Nature , must needs have one and the same Understanding , Will and Power . For , we cannot comprehend God as one pure vital act , but as his life is actuous m m Vita Dei est actuosa intellectu , voluntate , & potentiâ . or active in his Vnderstanding and Will , in his Essentiall and Almighty Power . Now , what is n n Quod essentiae proprium est hypostasibus commune est . Essential , that must needs be common to all three persons .

Whatsoever the Father is as he is substance , as he is life , as he is eternity , as he is perfection , as he is God , the same is the Son of God , and the Holy Ghost , as Augusti● doth frequently discourse . When the o o Quicquid dicitur de praedicato essentiali , dici●ur de Subjecto . Attribute or praedicate is Essential , whatsoever is affirmed of the Attribute or praedicate , that must needs be true of the subject , as the Philosopher and all that have any reason in them , do unanimously conclude . The Essentiall power of God is the very Essence of God ; God doth Act by , and of himself , and not by any faculty or power superadded to his Essence ; Christ is called the p p Filius 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicitur ab Epiphanio contra Marcellianos haeresi ▪ 72 pag. 358. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 inquit Basilius de Filio contra Eunomium lib 2 pag. 339. power of God , and the Holy q q Vide D. Go●ari Diatriben de Christo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & D. Voe●ii notas in select . Disp. D. Voetii par. 1. pag. 442. 445. 449. Ghost is called the power of the most high . 1 Cor. 1. v. 8. 24. Luke 1 35. to shew that they have the same Essential power that the Father hath Christ saith , that none can take his sheep out of his hand , because none can take them out of his Fathers hand ; for saith he , I and my Father are one , John 5. 28 , 29 , 30. We have one nature , one hand , that is one Power . For the hand of God can be nothing else but the power of God . And therefore since all the three divine Persons are one God , because they have one and the same divine Nature , th●se three are r r Omnes tres personae sunt Coessentiales , & proinde essentialiter unum sunt ; tres enim persone non sunt tres essentiae , sed ipsissima & unicissima essentia , quia simplicissima . Personae autem Coessentiales sunt coaequiles ; licet enim filius & Spiritus Sanctus vitam , potentiam , omnia habeant à Patre , omnia habent per naturam , nihil per gratiam . one with the most perfect and singular manner of unity . Finally , since the Power of God is the Essence of God , it must reeds follow that all three persons have the same power , because they have the same divine essence , and they have the self-same essence by nature , not by meere indulgence or grace .

But then some who have a great mind to cavill , The grand objection . tell us that we do but equivocate when we say these three Persons have the same Essentiall Power , because we do conceale the other member of the distinction , which is Relative or s s Potentia divina distinguitur in Personalem & Essentialē Personalis est quâ Pater generat filium , &c. Essentialis est quae communis est tribus personis . Potentia Patris videtur esse Activa , quia Pater est gignens ; generatio autem filii videtur esse Passiva , quia filius est genitus Psal. 2. 7. Joan. 1. 14. There is no Passive Generation in the Son of God . The divine Essence of Christ is not changed , or begotten . The Answer . Personall Power . Now it is impossible , say they , that these three should have the same Personall or Relative power , because the Father doth beget a Son as he is God the Father , as he is the first personall principle , and not simply and absolutely as he is God ; But the Son hath not power to beget himselfe , or to beget another Son , because there can be but three divine Persons , and there is but one of the three called a Son in Scripture . Moreover , the Son is begotten , and therfore his power is rather a Passive then an Active power . But the power of the Father whereby he did beget his Son is an Active power . Nor did the Holy Ghost breath forth himselfe by his owne power , for he did not proceed from himselfe , but from the Father and the Son ; and therefore though there be but one Essentiall power , it should seeme that there are three Personall or Relative powers truly distinct in the Godhead .

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

1. We do not equivocate in this or any other point , but do readily acknowledge that God the Father doth beget a Son as he is God the Father , and not simply and absolutely as he is God ; because this eternal generation points at a personall property considered after the manner of a vitall Act. But then as this personal property and relation doth not differ really from the divine Essence , so this personal power of begetting doth not differ really from the Essentiall power , because God doth beget a Son in the unity of his owne divine Essence ; his Son is t t Nullu● horum alium aut praecedit aeternitate aut excedit magnitudine aut superat potestate August . lib. 6. de trinitate cap. ultimo . equall to him , and therefore not u u Ideo non est Pater major filio , quia aequalem sibi genuit . Originis enim quaestio ista est , quis de quo sit ; aequalitatis autem qualis aut quantus sit . Aug. Cont. Max. l. 3. c. 18. essentially x x Pater non genuit filium exse per seminalem rationem , nec extra se per Physicam productionem , sed in se , hoc est in unitate essentiae genuit . Philip. 2. 6. different from him , John 5. 18. 26. John 10. 30. Nulla fuit mutatio essentialis in filio , cujus essentia est immutablis .

2. We deny that there is an active Power in the Father , a a Potentia passiva est propria materiae , ex quâ producitur genitum . In deo autem nulla est generatio Materialis . In passiva generatione genitum à non esse ad esse producitur ; Filius autem semper actu exticit ; genitus non est gignente posterior , quia ab aeterno genitus . and a passive Power in the Son in respect of generation , because a Passive power notes materiality and imperfection ; but this eternall generation cannot be materiall , for God is a Spirit infinitely more spiritual then the most glorious Angel . Pater genuit filium & filius genitus est — spiritualiter , immutabiliter .

3. The two words of begetting and being b b Generatio considerata respectu filii geniti est filiat●o sive proprietas filii ; generatio autem respectu Patris est Communicatio vitae subsistentis ; per hanc autem communicationem filius est unum cum Patre ab aeterno . Mich , 5. 2. non sunt itaque duae generationes sed duae personae gignens , & genita . Vide D. Alting . Problem . XI . par. 1. begotten which are used in Scripture do not point at two different powers , an Active and a Passive , but at two different persons ; the Father who did beget , and the Son who was never unbegotten , Micah 5. 2. for he was of old , from the dayes of eternity .

4. It was not in the power of the Father to forbeare the begetting of his Son , because the Son is Ens c c Quod est in potentia gignentis , id non semper extitit , sed potest esse vel non esse . Filius autem semper exticit imò non potest non esse , quia est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Ens summe necessarium non minus quàm ipse Pater . summe necessarium , as well as the Father , the Son is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God of himselfe , and not God by participation , nor a different God from the Father , but the same God with the Father , and therefore an Independent , Eternall God , who did not begin to be God , who cannot cease to be God , but hath life in himselfe as well as the Father , Iohn 5. 20. and hath the self-same divine life , divine nature , divine power which the Father hath ; and therefore the Schools conclude well that the Father and the Son have the d d Eadem essentia quae in Patre est paterni●as , in filio est filiatio ; eâdem potentiâ generat Pater , filiusque generatur . Habetitaque silius eandem potentiam quam Pater , sed cum ali● relatione ; Pate● ut commuicans , filius ut accipiens , Johan. 5. 26. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 generare est dare potentiam , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 gènerari est acci●ere potentiam vide . Aquin. Sum. part. 1. qu. 42. art. 6. same power , but with a different relation ; but these different relations do not superadd a new Essence , a new divine Nature ; and they who have the same Essence , must needs have the same power , because the Power of God is not distinguished from the Essence of God , and the Father doth communicate the same Essence and Power which the Son receives .

5. There is the same reason of the Son and Holy Ghost ; for these three are e e Non potest autem qui accepit ei qui de●it esse i●●qual●● , qu●● 〈◊〉 accepit ut esse●●qualis . Aug. lib. 3. cont●a Maximinum . cap. 14. equall , nay one , Essentially one , one God with the most perfect kind of unity , as hath been shewen : and some that are Metaphysical acknowledge that nothing is simply f f Id solum 〈◊〉 unum est , quod simplicissimum est ; Solus itaque Deus s●mpliciter unus est in quo nihil omnino est quod Deus non est . Vide Fonsecam in Metaphys . Aristot. lib. 4. cap. 2. qu. 5. Sect. 7. one , but that which is most 〈…〉 and nothing is most singly 〈◊〉 but God , who hath nothing in himself but that which is himself . g g Aristot. Metaphys . lib. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 6 Kinds of Unity . All the three persons have the same Power . Aristotle discoursing of six kinds of unity saith that things may be said to be one ▪

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

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

3. Because they are under the same Genus .

4. Because they are of the same Species .

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

6. When a thing is one in respect of its single and indivisible Essence . h h Omnia habet filius à Patre , sed Pater & filius unum sunt : filius itaque nihil accipīt ab ilio , qui est a Filio aliud ; filius enim est idem cum Patre unicusque Deus .

Now the Father and Son are one , Iohn 10. 30. The Father , Son and i i Pater & Filius spirando communicant vitam subsistentem Spiritui Sancto per quam Spiritus Sanctus est unum cum Patre & Filio . 1 Joan. 5. 7. Spiritus itaque spiratus vitam accipit subsistentem , nec non potentiam Coessentialem ; eandem itaque potentiam habet Spiritus , sed cum diversa proprietate sive ratione personali . holy Ghost are one , 1 Iohn 5. 7. and they are one after the most perfect manner , they are one in respect of the most single and indivisible Essence , because the divine Essence is most single and perfectly one . And therefore since k k Patres dicunt essentiam generare ▪ hoc est essentia relative accepta , essentia cum modo & proprietate personali considerata generat , hoc est Deus Pater generat Filium . Essence and Power are not distinguished in God , it followes undenyably that these three who have one Essence , have one and the same power , but with different properties and relations .

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

VI. Created Persons have a different place and presence , The sixth difference . but Uncreated Persons are omnipresent , they cannot be separated or divided from one another in respect of place or presence , but do subsist in one another . The Father did l l Essentia non generat essentiam quia est unica , simplicissima : persona non generat personam extra essentiam , quia essentia infinita extra se fundi non potest . beget the Son in the unity of the divine nature , and the Son doth subsist in the nature of God , Phil. 2. 6. and all three persons subsisting in the m m Tota natura divina est in tribus personis , tota in singulis singularissime unica , servatis tum essentialibus essentiae , tum relativis personarum in unitate essentiae proprietatibus . same single & omnipresent nature , they must needs subsist in one another . The divine nature of the Father is in the Son , and therefore the Father is in the Son ; the divine nature of the Son is in the Father , and therefore the Son is in the Father , and the like may be said of the Holy Ghost , for the divine nature of the Holy Ghost is in the Father and the Son . These three glorious persons are distinguished from one another , and yet they do subsist in one another . They do subsist in one another without any contraction n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , propter in confusam in s● 〈◊〉 cōprehensionem & praesen●●● 〈…〉 circum incessionem ut satis barbare loquuntur . Vide Gomari Diatrib● de Trinit. Inconfuse uniunt●r indivise discernuntur . The divin Persons subsisting in one another , commixtion , or confusion , as o o Vide ●amascen lib. 1. Orth. fid. cap 19. Vide 〈◊〉 in sent , dist 19. q. 2. Thom p. 1. q. 42. at● . 5. John 14. 10 , 11. Damascen taught the Schoolmen to speak ; when Philip desired Christ to show him the Father , our Saviour answers , He that hath seene me hath seene the Father , John 14. 9. because he is the Image of his Fathers Person , and the illustrious brightnes of his Fathers glory ; nay , because the nature of his Father is in him , and the person of his Father is in him ; and therefore he calls upon Philip to beleeve that his Father is in him . Iohn 14. 10 ▪ Beleevest thou not that I am in the Father and the Father in me ? as if he had said , I wonder you should not beleeve this truth , it is a special Article of your faith if you be a Christian : and it is a very plaine Article , for you have some sensible Arguments to confirme your faith in this point , both from my words , and from my works ; you may hear the Father speaking in me , and see my Father working in me . The words that I speak unto you , I speak not of my selfe , but the Father that dwelleth in me , he doth the works . Joh. 14. 10.

And then he presses the point home upon him by a Peremptory Injunction in the 11. verse . Beleeve me that I am in the Father , and the Father in me : or else beleeve me for the very works sake . Philip might hear what was truly divine in the saving words of Christ , and see what was divine in the miraculous works of Christ , and by the words and works ( and Spirit of Christ making both effectuall ) he might be brought to beleeve this necessary point , that the Nature of God the Father , and the Person of God the Father is in Christ . The nature and Person of God the Father is in Christ . John 10. opened . John 10. 38. Give me leave to insist upon this point , for there is more in it then we can well observe at first view , and therefore our Saviour did presse this point home very frequently , and require that men would expressely beleeve it , Iohn 10. 38. beleeve the works — but to what end ? Why , that yee may know and beleeve that the Father is in me , and I in him . This is the end of Christs working so many miracles amongst them , to bring them to beleeve that he and the Father did mutually subsist in one another . Credite operibus , beleeve my works saith he , they speak me to be God , and the Son of God , and therefore I am not guilty of blasphemy , because I say I am the Son of God , and equall to God , for I am God , I and my Father are one God ; and if you beleeve that I and my Father are one God , John 10. from the ●5 v. to the 39. you must beleeve that I am in the Father , and the Father in me . This is the summe and substance of our Saviours discourse from the 25. verse of the tenth chapter of Iohn to the 39. verse of that chapter ; and our Saviour did enter into this discourse at the request of the Jewes , who came round about him , and desired him not to hold them in suspence any longer , but to tell them plainly whether he were the Christ or no. John 10. 24. all then who beleeve Jesus Christ to be the Christ , the true Messiah , the onely Saviour , and an all sufficient Saviour , must beleeve , confesse and acknowledge this truth , That the Father is in Christ , and Christ in the Father . From what hath been spoken it is clear and evident , that this is a point of life and death , as we say , a fundamentall point , a point necessary to salvation , and therfore our Saviour did so often insist upon it . In the 8th . of Iohn , John 8 , 16. 18 , 29. John 14. 10 , 11 , 21. John 10 ▪ 38 John 16 ▪ 27. 30. 32. Joh. 17 ▪ 21 The sixth difference betweene created & uncreated persons . our Saviour tells them more then once , that he was not alone , and therefore his testimony of himselfe was not a single testimony , but his Father who was with him and in him did bear witnes with him , and of him , John 8. 16. for I am not alone , but I and the Father that sent me ; I am one that beare witnesse of my selfe , and the Father that sent me beareth witnesse of me , v. 18. And he that sent me is with me , the Father hath not left me alone , v. 29. This point is difficult to beleeve , that Christ who is man is very God , the same God with the Father , a different Person from the Father , yet subsisting in the Father , who is the only true God ; but as Rollock saith well , though this point be most a a Ut autem difficillimum sit hoc credere , & naturam longè ex●perat : ita necessarium est adeo ad salutem , ut sine fide illâ non sit salus . Hinc sequitur quòd cum à naturâ alienum sit , & tamen necessarium , oportere nos ex naturâ exire & supra na turam efferri , ad hoc ut videamus Deum in Christo habitantem . Rolloc . Cō. in Iohan. 14. v. 10 , 11 difficult , yet it is most necessary , and therefore we must beg the spirit of God that we may get above nature , and see the Father in Christ , and Christ in the Father , for the naturall man doth not relish , receive or perceive the things of God , 1 Cor. 2. 14 , Our Saviour told his Disciples , that when the Spirit was poured out more plentifully upon them , then they should know him to be in his Father . The Father will give you another Comforter even the Spirit of truth , and at that day yee shall know that I am in my Father , John 14. 16 , 17 , 20. and in the sixteenth of Iohn the Spirit had convinced the Disciples of this weighty truth ; for they say , By this we beleeve that thou camest forth from God ; Iesus answered them , Do you now beleeve ? Behold the houre cometh , yea is now come , that ye shall be scattered every man to his owne , and shall leave me alone , and yet I am not alone , because the Father is with me , John 16. 30 , 31 , 32. In these and divers other places our Saviour doth declare this truth unto us , that he is in his Father ; and if it were not a weighty truth of very great consequence and high concernment , he would not insist so much upon it ; it is the mutuall in-subsistence , and Coessential b b Deus est ubique totus in seipso : ●uōmodo ubique si in seipso ? ubique quia nusquam est absens : in seipso autem quia non Continetur ab eis , quibus est praesens ; anq●●ā sine eis esse non possit . August . Epist. 57. ad Da●danum . Omnipresence of the Father and the Son .

And the Spirit being c c Qui ubi que est in seipso est ; qui in seipso est , in omnibus sibi Coessentialibus necessario est , volens tamen gaudensque . Coessentiall with the Father and the Son , must needs be in them both , from whom he proceeds in the unity of the d d Naturae est in tribus personis non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tantùm , sed & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : per sona●um non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quasi vas esset in va●se , sed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , neina●qualitas inveheretur . Divine Nature ; for it is cleare that an infinite Nature cannot be poured forth beyond it selfe , because it is boundlesse , and therefore when we read 1 Cor. 2. 11. What man knoweth the things of a man , save the spirit of man , which is in him ? Even so the things of God knowes no man , but the Spirit of God , ( we may safely e e Spiritus Dei dicitur esse in Deo , 1 Cor. 2. 11. qui tamen est Deus ipse , 1 Cor. 6. 20. nempe ad intimam inexistentiam trium personarum in seipsis exprimendam . D. Wallaeus de Simplicitate Dei pag , 128. adde ) which is in God , because he did proceed in the unity of the divine f f In processionibus divinis nulla est partitio 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quibus tribus modis res creatae producuntur , quia eadem natura singularis simplex , indivisibilis & infinita sine divisione vel multiplicatione communicatur . indivisible and boundlesse nature . The Holy Ghost hath the same Nature with the Father and the Son ; and a Nature of infinite and boundlesse perfection ▪ cannot be communicated to any thing that is not infinite , to any thing that is not it selfe , because there can be no other infinite thing but it selfe , there can be but one infinite , and every one of the three glorious persons is one and the same infinite God ; upon these grouds we may answer many questions .

If you ask Where God was before the World was made ? I answer , that he was then , just where he is now , in himselfe g g 〈…〉 seip●●●bique est Deus noster omnipraesentissimus , totus in mundo , totùs extra mundum totus super mundum , totus & unus in omnibus & singulis , nusquam inclus●s , nusquam exclusus , ubique immensus , non per essentiae multiplicationem , extensionem aut divisionem , sed per infinitatem simplicissimam . .

Dic ubi tunc esset , cum praeter ●um nihil esset ; Tunc ubi nunc , in se , quoniam sibi sufficit ipse .

If you ask where the Father was ; I answer , in the Son ; if you ask where the Son was ; I answer , in the Father : If you ask where the Spirit was , I answer , he was both in the Father and in the Son , and they both in him . God h h Ante omnia Deus erat solus ipse sibi & lo●us , & mu●dus & omni● . uti Tertulli●●us contra ●●ax . was in all three persons , and all three persons in the Godhead , and in one another , and so they do , and will remaine to all eternity , because they are Coessentiall , because they are one omnipresent and eternall God . The Godhead is not shut up in the narrow circle of the universe , the whole Godhead is in the world , and the whole Godhead is out the world , for the world cannot containe the true God , who did create , and doth uphold the world , and the single Godhead cannot be divided ; and therefore we must not conceive that part of the Godhead is in the world , and part of it out of the world , but the whole Godhead is i i Essentia Dei non miscetur cu●splen didis , n●c a sordidis contaminatur , sed in utero virginis fuit hypostatice unita cum carne nostrâ sine ullâ commix●ione , confusione , contamin●tione , vel diminutione . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Si homo tantummodo Christus , quomodo adest ubique invocatus , cum haec hominis natura non sit , sed Dei ut adesse omni loco possit ? Tertulian . de Trinitate . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Anastasius Antiochenus . Angeli sunt substantiae spirituales separaim & per se subsistentes , & proinde sunt alicubi definitive . every where , it is not included in any place , or excluded from any place ; the heaven and heaven of heavens cannot containe him , 1 King . 8. 27. his perfection is higher then heaven , and deeper then hell , Job 11. 8.

From what hath beene said , it is most cleare , that since the Essence of God is omnipresent , and the selfe same indivisible Essence is in Father , Son and Holy Ghost , all three must needs mutually subsist in one another ; though the persons be distinguished , they cannot be k k Tres personae sunt 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quia 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & non tantum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tres homines quibus una competit definitio , sunt tantum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quia natura eorum est finita , & divisa ; non enim tota esten●ia patris crea●i sed par● tantum filio communicatur , & hypostase● eorum sunt separatae . Non sunt itaque ejusdem naturae indivisae , ejusdem naturae singularis , & proinde licèt communi ratione homines dicantur , tamen reipsa non sunt unus homo . Personae autem divinae 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sunt propter unius communis , & tamen sing●laris naturae identi tatem , quam simul & pariter , & totam habent Pater Filius & Spiritus Sanctus . separated , divided or contracted ; and therefore this sixth difference between created and uncreated persons , is so remarkable , that I need not go about to prove that humane persons are separated as well as distinguished ; tot sunt humanitates quot homines ; and it is most certaine that Angelicall persons have a limited presence , because they have a finite essince . But it is otherwise in divine persons , for the Father works in the Son , and by the Spirit the Father subsists in the Son and in the Spirit , and cannot be separated from these Coessentiall and Omnipresent persons , who do subsist with him ( as they are both from him ) in the unity of the Godhead .

I need say no more concerning Angels then what is commonly said , Angeli sunt Alicuòi Definitive ; sunt enim in suo Vbi non per operationem vel circumscriptionem , sed per Designationem Definitivam , Angels are naturally somewhere ; though they are not in any place by extension of parts yet their finite nature is contained within certaine bounds and limits . Hence l l Immensa Dei prae sentia non est accid●●s vel modus essentiae ejus sed ipsamet essentia . Deus non est alicubi sed ubique ; quod est Alicubi est in ubi Definiti●o . Vide Aug. qu. lib. 83. qu. 20. & lib. 8. Geres . ad lit . cap. 26. Chrysost. Homi● . 5. ad Coloss. Dan. as●en . Nazian . orat . 34. Basi● . Hom. 16. Hieronym . in Isa. 66. it is that some learned men affirme that it is improper to say , that God is m m Qui est ubique Repletive non est Alicubi Definitive . Vide Scalig. Exercit. 159. §. 5. somewhere because he is every-where ; Somewhere is a definitive word .

VII . Created Persons have many other different Accidents besides Place , The 7th . difference . of which we have spoken ; and ●ime or Duration , of which we are to speak . It will not be necessary or usefull to discourse of every particular ; but that which I intend to insist upon under this head is , That Created Persons are distinguished from one another by an n n Personae creatae differunt intelligentia voluntate , potentiâ , essentiâ , operatione , locorum intervallis imo propriâ accidentium congerie . Vide Gomarum de Trinitate Tom. 3. pag. 24. heap of Accidents , and therefore it will be sufficient for the making good of this seventh Difference , to show that divine Persons are not distinguished by a Congeries , or heap of Accidents , because there is no Accident at all in God . For the being of God is infinitely perfect , and singularly single , as hath been proved ; and therefore it is infinitely below the single perfection of God to be compounded of a substance and accidents for the adorning or perfecting of his glorious being . Relations are not Accidents in God . The o o Personae divinae non dicuntur Relativae propter essentias Relativas , sed propter modos sive proprietates Relativas , quae quidem proprietates non differunt realiter essentialiter , imo nec realiter separabiliter ab essentiâ divinâ . Personae autem divinae sunt extra omne genus omnemque dependentiam . reltion of one Coessentiall person to another is agreeable to the Essence of God ; it is a necessary relation which did never begin to be , and cannot cease to be .

The relation of God to the creature cannot be reall , because it is such a relation as might not 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 p p Vide Metaphys . Fonsec . lib. 5. cap. 15. Sect. 7. 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 q q Vide Scotum , Estium &c. in 1. sent. dist. 30. omn●s 〈…〉 respectiva concipitur in Deo ad creaturam est tantùm secundum rationem , & modum concipiendi nostrum , quia divina natura est Absoluta in se , & ab omni ordine creaturarum independens , sive creaturae existunt sive non . Vide Suarez . Disp. 47. Sect. 15. Num 25. 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 , The eighth Difference betw●ene created & uncr●ated Persons is in respect of their different duration . 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 y y Aecernitas proprie dicta est increata ; duratio itaque Angelorum non est vera aeternitas . Aeternum dicitur quod est extra terminum , & ex se incapax termini , quia in sua intrinsecaratione infinitatem in durando includit . 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 , Angels are not coaeternall with God . 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 , s s Aliud est esse aeternum , aliud sempiternum , quia omne aeternum est immutabile . Richard . Victor . lib. 2. de Trinitate . c. 4. Ratio aeternitatis consequitur immutabilitatem sicut ratio temporis motum . Th. p. 1. qu. 10. art 2. c. 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 t t Deus est aeternus , imo & sua aeternitas ; Deus enim est infinita perfectio , & proinde simul , & ex se , atque immutabiliter habet totam perfectionem suam , ratione cujus ex se sit sufficiens ad coexistendum omni durationi , quantacunque illa sit ; & proinde sicut Deus est sua essentia & perfectio , ita est sua aeternitat . Vide Suarez . Metaph Disp 50. Sect. 4. Th. p. 1. qu. 10 , a. 2. 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 u u Est in Angelis potentia Obedientialis ad corruptionem , quae natural●s dicipotest , quia in natura Angelorum quae à creatore dependet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 desinere posse ad nutum creatoris fundatur . Omnis enim potentia Naturalis est quae in rerum naturis fundatur . Vide si● Suarez . Disp. 43. Sect. 4. n ▪ 2. 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 x x Si Angeli ab aeterno creati essent à Deo , non sequeretur eos esse Deo coaeternos per durationem intrinsecam , sed potius ab aeterno esse , & aeternitati coexistere per denominationem extrinsecam à Dei aeternitate sumptam ; durarent enim ex aeternitate , non tamen duratione quae sit aeternitas , quia aeternitas est duratio per se , & abintrinseco necessaria , independens , immutabilis , quae nullam variationem aut successionem admittit neque in esse , neque in propriis & internis actibus aut motibus ; vel per internam capacitatem , vel extrinsecam potentiam . Angeli non sunt Deo coaeterni , multo minus aequaeterni , sed sunt potius aeviterni quàm aeterni . 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 y y Unum est primum , alia dependent igitur . Ergo suâ naturâ omnia praeter unum corruptibilia . Tame●si enim sunt entia absoluta a subjecto & a termino : tamen haud sunt absoluta à causa . Sunt igitur per aliud , & ab alio ; at omne dependens ab eo , à quo dependet , si est voluntarium principium , mutari potest ; ergo ipsae quoque mentes immateriales etsi ponantur , à Peripateticis coaeternae Deo , tamen ut à Primo pendent à Primi nutu deponi possunt ab eâ essentiâ , in quâ sunt ab illo constitutae . Vide Scalig. exerc. 307. mu●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 a a Damasc. Orth. fid. lib. 2. cap. 3. & 12. Iust. Mart. qu. 13 , 14. Hieron . contra Pelagium lib. 2. Cyrill . 8. Thes. c. 2 Angelus auem non potest destrui per Physicam corruptionem , quia non componitur ex partibus Physicis . Viri itaque gravissimi ideo dicunt Angelos natura incorrupti●iles esse , quia Angelus non habet aliquid intra naturam sui corruptivum . 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 su●●●cient to make it evident that Angels do not coexist with God the Father with the same duration wherewith God the Son and God the Holy Ghost do coexist with him ; because these three 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 b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aristot . lib. 11. Metaphys . cap. 7. 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 c c Id enim Deus est ( inquit Aristoteles ) & proinde Deum ipsam vitam esse intulit ; aeternitatem ae vum continuum , aeternumque vocat sine successione , sine terminis . change or variation . God is ( saith d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicitur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Legimus etiam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 apud Aristot. 1. de Caelo text . 100. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 inquit Phavorinus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , aevum semper existens , quod nunquam caepit , neque desinit . Plutarchus insuper 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Deo ●ribuit . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Deus est , secundum aevum immu●abile , qui u●us in uno nunc aeternitatem implevit . Psal. 146. 6 first Verses . Dan. 9. 24. Heb. 9. 12. 15. Heb. 5. 9. 1 John 3. 9. 1 Pet. 1. 20 23 , 24 ▪ 25. 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 , which keepeth truth for ever ; read and consider the six first verses of the 146. Psalme ▪ there is a great Emphasis in the sixth verse , which keepeth truth for ever . O let us declare it to the following generation that ●his God is our God for ever and ever , and he will be our guide even unto death , Psal. 48. 13 , 14. Happy it is for us that we are redeemed by the pretious bloud of Christ , who offered up himself by by his eternall spirit , his divine and eternal Nature , Heb 9. 14. that he might bring in everlasting righteousnesse , Dan. 9. 24. obtaine eternall redemption , and purchase an eternall inheritance for us , Heb. 9. 12. 15. Happy , thrice happy it is for us that we are born of incorruptible seed , which will abide in us for ever : for we are born of the eternall spirit , who will perfect his work in us , and be our everlasting Comforter . Finally , all three uncreated Persons will be our all-sufficient and satisfactory portion and reward for ever-more .

IX . Three Created persons have different actions and operations , The ninth difference betweene c●eated & unc●eated Persons . because they have different singular natures , different powers , &c. as hath been shewen in this very chapter . All actions of Father , Son and Holy Ghost upon the creatures are undivided , nay indivisible ; how Personall Actions ad infra differ , I am to declare at large in the next chapter , where I am to shew how these three glorious persons who cannot be divided , are truly distinguished from one another ; onely before I conclude this chapter , it will be requisite to note , that though the Son cannot be said to beget himself , yet he is not Passive in that eternall generation , as hath been proved above ; the divine nature which is communicated to the Son by generation , is the nature of the Son as well as of the Father : the Father doth necessarily beget the Son in the power of that Nature , and in the unity of that self-same single and indivisible Nature ; and that divine Nature which is communicated to the Son , Christus est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ est enim filius à Patre , Deus à seipso . is not begotten by the Father , but is of it self ; and therefore we say that Christ is God of himself , though he be not a Son of himself , but of the Father by eternall generation , because the Father is the first principle of subsisting life .

I might proceed to treat of other differences : that common Rule , Actiones sunt suppositorum , See Mr. Estwicks learned Treatise in confutation of Mr. Bidle , pag. 41. is true of divine actions and uncreated Persons ; but it is manifest that there are many actions of the soule of man , both when it is in a state of union with , and when it is in a state of separation from the body , which cannot be properly and truly called actions of a person , but I shall not descend so low , as to take notice of such differences .

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

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

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

1. These divine and uncreated Persons are sufficiently distinguished to our apprehension , Trinitatis divinum dogma est ; In Deo sic est ut dicit ; in Scripturâ sic dicit ut est ; in Ecclesiâ sic creditur ut Scriptura dicit . Iunius contra errores Samosit . who ought to judge , beleeve , speak , worship , according to the Word of God .

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

1. These uncreated Persons have distinct and proper names in the Word of God . The Divine Persons distinguished by their proper names . The Father , the Son , [ or the Word ] and the Holy-Ghost [ or Spirit ] Now that we may not be Tritheites or Sabellians , let us consider that these three names do not signifie three different Natures , Negamus Deum esse unicam personam tribus nominibus appellatam contra Praxean Sabellium , &c. Negamus tres personas divinas esse tres Deos contra Tritheitas ad unum omnes . Vide Tertull. contra Praxean . Calvinum contra Servetum . & Aug. Haeres . c. 41. and yet they do signifie three different Persons , for it is evident that one Person cannot be praedicated of another , the Father is not the Son , nor is the Son the Father ; the Holy Ghost is not either of them , nor is either of them the Holy Ghost ; and therefore they are three distinct Persons of the Godhead .

2. These Uncreated Persons are Coequall , The divine Persons are equall , and therefore distinct . and therefore they are distinct ; It is most absurd to say that the same Person is equall to himself . But the Son is said to be equall to the Father . Philip. 2. therefore the Son is not the Father . See the Treatise of Reverend Mr. Estwick in his Refutation of Mr. Bidles Argumēts pag 89. 92. 93. We do usually say that the Father , Son and Holy Ghost are equall in power , to note a distinction of Persons ; but then when we speak strictly , we do not say the power of the Persons is equall , but we say the power of the Persons is the same , to note the unity of their Essence . We say the Persons are equall in power . goodnesse , wisdome , &c. to note that one person doth not exceed another in degrees of wisdom , power , &c. because it is impossible that there should be any degrees in that which is infinite ; and the power , wisdome , &c. of all the three Persons is the same infinite perfection , because all three have the same infinite Essence . And therefore when we look upon Power in a common notion , as referred to the divine Essence which is common to all three Persons , we say it is the same power . But when we look upon power in a singular notion as it is communicated after a singular manner to this , or that person , we say this person is equall to that in power , the Father equall to the Son , the Spirit equall to both , to note the distinction of the Persons , and not the distinction of the Power , because the self-same Almighty Power is communicated to the severall persons in a severall way ; Power is in the Father of and from himself [ that is ] not from any other Person ; the same power is communicated to the Son , but it is communicated to him by eternal generation , and to the Spirit by eternal procession ; the ●ame power then is communicated to different coequall persons in a different way , as we shall more fully declare before we conclude this seventh chapter .

3. The Uncreated Persons are sufficiently distinguished by their number . Divine Persons distinguished by their Number . The nature of God is the first Entity , the first Unity , and therefore it is uncapable of number , because it is most singularly single , and actually infinite . Deitas est perfectio infinita simplicis sime unica Unitas ad essentiam pertinet , distinctio vero personarum non ad essentiam propiè & per se , sed ad rationem in essentiâ pertinet . Iunius contra errores Samosat . It is not proper ( if we speak strictly ) to say that God is one in Number ; we should rather say , that God is one , and an only one . Deus non est unus Numero , sed unicus . But the Persons of the Godhead are three in number : the Scripture speaks expressely of three These three , 1 John 5. 7 Pater auditur in voce , Filius manifestatur in Homine , Spiritus dignoscitur in columbâ . 1 Iohn 5. 7.

If any man in Athanasius his time asked how many persons subsist in the Godhead , they were wont to send him to Iordan ; Go say they to Iordan and there you may hear and see the blessed Trinity ; or if you will beleeve the holy Scriptures , read the third chapter of Matthew , the 16 and 17. verses , August . for there ▪

1. The Father speaks in a voice from Heaven , Matth 3. 16 , 17. and owns his only begotten Son , saying , This is my beloved Son , &c.

2. The Son went down into the water and was baptized .

3. The Holy Ghost did visibly descend upon Jesus Christ .

In the fourteenth of Iohn we have a plain Demonstration of this truth . John 14 ▪ 16 , 17. I [ saith the Son ] will pray the Father , and he shall give you another Comforter , Iohn 14. 16 , 17. May we not safely conclude from hence that the Spirit is a distinct Person , Another Person from the Father and the Son ? for the Text is cleare , the Son will pray , and the Father will give Another Comforter ; we know the Holy Ghost is not Another God , he is the same God with the Father and the Son , and therefore we must confesse that it is meant of Another Person ; he shall give you Another Comforter , even the Spirit of truth , verse 16 , 17. And againe , in the 26. verse of the same Chapter . But when the Comforter is come whom I will send unto you from the Father , even the Spirit of truth . What can there be more expresse or cleare ? The Scripture teaches us to reckon right , and we see the divine Persons are reckoned three in Number : One Person is not another , there are diverse Persons , there are three Persons , the number numbred , the Persons numbred are named by their distinct and proper names , the number numbring is expressely set down in sacred Records . We are not more exact in any accounts then we are in reckoning of witnesses , whose testimony is produced in a businesse of great consequence , and high concernment .

Now in the great question about the Messiah , witnesses are produced to assure us , that Iesus Christ the Son of the Virgin , and the only begotten Son of God , is the true Messiah , the only all-sufficient Saviour of his people from their sins . And there are three Witnesses named and produced for the proof of this weighty point .

Now , one Person that hath three names , or two Persons , and an Attribute of one or both Persons cannot passe for three Witnesses in any fair and reasonable account ; we are sure God reckons right , and he reckons Father , Son and Holy Ghost for three Witnesses , and he doth not reckon these three and the Godhead for foure ( as they do who dream of a Quaternity ) because these three are one and the same God blessed for ever . Let us then be exact in observing , since the Holy Ghost is so exact in making of the account . In the eighth of Iohn the Pharisees object that our Saviour did bear record of himself , and did conclude from thence that therefore his record was not true , John 8. 13 Iohn 8. 13. Our Saviour answers in the next verse . Verse 14. Though I beare record of my self , yet my record is true ; for I am not alone , Verse 16. but I and the Father that sent me . Verse 17. And it is written in your Law , that the testimony of two men is true . I am one that beare witnesse of my self , Verse 18. and the Father that sent me beareth witnesse of me . It is most clear and evident by this discourse that our blessed Lord did make a fair legall just account ; for he cites the Law concerning the validity of a testimony given in by two witnesses ; and then he reckons his Father for one witnesse , and himself for another . I am one saith he , and my Father is Another ; I and my Father make two sufficient Witnesses in a just and legall account . There is Another ( saith he ) that beareth witnesse of me , John 5. 32 and I know that the witnesse which he witnesseth of me is true , Iohn 5 32. There is Another saith he ; he doth not meane another God ; for when he speaks of his power and Godhead , John 10 30 he saith , I and my Father are one , Iohn 10. 30. Christ and his Father are one God , but Christ and his Father are two distinct Persons , for they are reckoned as two distinct witnesses ; and one Person must not be reckoned for two witnesses . There is Another that bears witnesse , John 5. 32. 37. Iohn 5. 32. and the Father himself , v. 37. bears witnesse of me . Well then , Christ is one witness , the Father is another , and the Holy Ghost is a third witness , 1 Iohn 5. 7. we see the Holy Ghost speaks as plainly in this point as we do when we teach a child to tell one , two , and three . For there are three that bear record in Heaven , the Father , the Word and the Holy Ghost : and these three are one . If we peruse the Scriptures diligently as we ought , we shall finde that these Witnesses are three Persons , who are one and the same blessed God . They are one in nature , though three in subsistence , to shew that these three Persons are not to be reckoned as three men are , who have three distinct singular natures really divided and separated ; for these three glorious Persons subsist in one another , and have one and the same single undivided and indivisible nature ; and they are three Witnesses , three Persons truly distinct , Iohn 1. 14 , 18. cap 5 , 3● , cap. 14 , 16.

IV. The divine Persons are distinguished Divine Persons distinguished by Inward & Personall Actions . by their inward and personall actions . The Father did from all Eternity communicate the a a Vita Dei est essentia vivens , vita subsistens , quae vita ut in Patre à nullo est , sic in Filio à Patre est living Essence of God to the Son , in a most wonderfull and glorious way ; Now it is cleare that the Father did not beget himselfe ; and therefore the Son is another Person truly distinct from the Father , and yet equall to the Father , because he is begotten in the Unity of the same Godhead , and hath life in himselfe , John 5. 26. the living Essence of God who is life it selfe being communicated to him by an eternall generation . The unbegotten Father is clearly distinguished from the only begotten Son . But I dare not say as some do , that the Father is Active , and the Son Passive in this eternall generation because this generation is eternall . For b b Nihil simpliciter aeternum dici potest fuisse in potentiâ , & proinde generatio aeterna non est distinguenda in activam & passivā . nothing which is eternall , can be truly said to be in a Passive Power to any thing , much lesse can it be said to be in a Passive Power to be . The Son hath life in himselfe , is life it self , hath life essentially , and as he is the same Essence with the Father , is of himselfe , and hath all that is essentiall from that very Essence ; but that Essence is communicated to the Son by the c c Communicatio est Essentiae objectivè , quia est id quod communicatur : Patris autem Activè , quia Pater generando Essentiam communicat . Father , and therefore the Son is said to receive all from the Father . But then we must consider that the Son receives nothing from the Father as from an externall cause but as from an intrinsecall Principle rather the cause , for the Son doth not depend upon the Father as an Effect upon its Cause ; And I call the Father d d Filium à Patre , imò ex ipso Patre , & in ipso Patre genitū intelligimus est enim Filius Consubstantialis , Coessentialis , & proinde Patri coaequalis . Si Filius sit par Deo , par Patri ergo est ei coaequalis : si unum cum Patre , ergo etiam Coessentialis , 1 Iohan. 5. 7. an Intrinsecall Principle of the Sons Subsistence , because the Father doth beget the Son of , and in himself in the unity of the same Godhead ; their Divine Nature is one and the same , and their Persons are Coequall and Coeternall ▪ because they are Coessentiall . This is the very Mystery of Mysteries which corrupt and wanton Reason derides , but prudent Faith admires and adores .

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

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

Conclusions concerning the eternal generation .

1. The Father did beget his Son ; the Father himself bears witnesse to this truth , and his witnesse is full , and clear , and true . Jehovah hath said unto me , Psal. 2. 7. Thou art my Son , Hebr. 1. 5. this day have I begotten thee , Psal. 2. 7. Nay , the Father declares this truth to men and Angels as a Practicall truth that they may direct and regulate their worship according to this Mystery . The Apostle proves that Christ is more excellent then Angels , because he hath a more excellent Name then they ; For , unto which of the Angels said he at any time , thou art my Son , this day have I begotten thee ? And again , I will be to him a Father , and he shall be to me a Son , Hebr. 1. 4 , 5. Here 's a double proof of the point , he hath a more excellent name , because he is the Son of God in a peculiar sense , and hath the divine nature communicated to him , as shall be fully proved ere we conclude this point ; for the name of Son is not an empty Title , he hath the divine nature of his Father in him . Now that he is the Son of God , is testifyed again , and again , saith the Apostle , verse 5. And he begins the sixth verse thus , And again , &c. You see how he doth inculcate this point , how he beates upon it again and againe ; and the reason is , because this truth is Fundamentall both of Faith and Worship , as is most evident in the sixth verse of that chapter . And again when he brings in the first-begotten into the world , he saith , And let all the Angels of God worship him , Hebr. 1. 6.

You see this Mystery of the unbegotten Father , and the only begotten Son is held forth to men and Angels in order to worship that their worship may be directed to Jesus Christ as the Son of the living God , and to God the Father , as the Father of our Lord Iesus Christ . God declared this truth after a glorious manner from heaven , that it might be more diligently considered . Matth. 3. 17. And lo a voice from heaven , Matth. 19. 5. saying , this is my beloved Son Matth. 3. 17. when he was bapt●zed : and the like we read of when he was transfigured in the presence of the Disciples in the holy Mount . And the Apostle doth take notice of these solemne declarations from heaven , and layes them down as Fundamentals of the Christian Religion , 2 Pet. 1. from the 16. verse to the twentieth . All the glorious Miracles wrought by our Saviour , Iohn 5. 36 and his resurrection from the Dead bear witnesse to this fundamental truth , that Christ is the first begotten , and the only begotten Son of the living God ; be pleased to compare , Acts. 13. 32 , 33. with Romans 1. 4. and it will be evident that he was not made , but onely declared to be the Son of God at the time of his Resurrection .

2. The Father did beget his Son from all eternity before his works of old ; I ( saith the Son who is the wisdome of the Father ) was set up from e e Revel. 1. 18. Colos. 1. 15. primogenitus omnis creaturae phrasi Heb●●a dicitur , qui ante omnes creat●ras genitus . everlasting , when as the highest part of the dust of the earth was not made , when he prepared the heavens I was there , &c. Prov. 8. from 21 verse to the 31. his goings forth were of old from the dayes of eternity , Micah 5. 2. Iohn 1. 1. 2 , 3. he was with God , he was God , before the beginning he had glory with his Father before the world was , Iohn 17. 5. Relata f f Relata simul sunt : Deus Pater & Deus filius sunt relata coaeterna ; Pater aeternus generat filium coaeternum . simul sunt .

3. The Father did beget his Son in the unity of the Godhead ; the Scripture speaks expressely that Christ is the g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iohan 5. 18. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rom. 8 32. Proprium opponitur alieno quod est extra essentiam Act. 3. 12 , Vide D. Alting Expli . Cacec . par. 2. q● . 33. pag. 177. Proper or Naturall Son of God ; he spared not his own Son , or his Proper Sonne ; Rom. 8. 32. God is the Father of Christ , his own Father , Iohn 5. 18. the Iewes did well understand the importance and force of that expression , for say they , in that he said God is his own Father , he hath made himself equall with God ; and therefore that Phrase doth import that he is the Naturall and Coessentiall Son of God , else he could not be Coequall with his Father , Iohn 5 18. Philip. 2. 6. All those Texts which prove that Christ is God , and that there is but one God , do prove that Christ is the Naturall and Coessentiall Son of God . God hath but one Coessentiall Son , to whom he hath given to have life in himself , Iohn 5. 26. because the Divine Nature , which is life it self is communicated to the Son by this eternall and ineffable generation . It is proper to living creatures to communicate their nature by generation in their low and imperfect way ; but the great God who is not subject to imperfection , doth after the most glorious and perfect manner beget a Son in the unity of his own living Essence , who is therefore called the Son of the living God , that is the Naturall and Coessentiall Son of God , who hath the same Divine Life , Nature , Essence with the Father ; and therefore Peter is so highly commended for confessing that Christ is the Son of the living God ; Blessed art thou , saith our Saviour for flesh and blood hath not revealed it unto thee , but my Father which is in heaven ; upon this fundamentall truth , Christ hath built the Christian Church as on a Rock , Matth. 16. 16. 17 , 18. He who hath life in himself is the Naturall and Coessentiall Son of the living God : he hath the same Will , Power , Nature , Essence , Life with his Father , Iohn 5. 18 , 26. Iohn h h Totam habet essentiam Patris qui dicitomnia quaecunque pater habet mea sunt . Iohan. 16. 15. nisi velint haeretici etiam patrem duntaxat partem essentiae divinae habere . Et situt Pater habet vitam in seipso , sic dedit filio habere vitam in seipso . Iohan. 5. 26. 16. 15. Iohn 10. 30. 1 Iohn 5. 7. The same single and infinite Essence is in Father , Son and Holy Ghost ; the whole undivided and indivisible Essence of God dwels in the Son in its fulnesse and infinite perfection . Coloss. 2. 9.

4. The Father did beget his Son without change or i i Generatio divina est omnis materiae motus mutationis nec non successionis expers , motion after a most glorious and wonderfull manner ; there can be no change , motion , or succession in this eternall and most perfect generation . The Essence of God is spirituall , Iohn 4. 24. and therefore the Son is not begotten of the Fathers seed , or any materiall substance , because God is a single and pure Act , who doth beget a Son within himself Essentially one with himself and therefore his Sonne doth not subsist out of himself , John 14. 10. Iohn 10. 30. for an infinite nature cannot be poured forth beyond it self . There can be no essentiall change in the Son by this generation , because the generation is eternall , and the nature which is communicated by generation is unchangable ; the Father did unchangably beget his Son , and his Son is unchangably begotten , there is no shadow of changing or turning either in the Father of lights , or the Son of righteousnesse , because they are one and the same unchangable Jehovah , Iames 1. 17 Malach. 3. 6. They are too k k

Homo generat modo physico , spiritus creatus modo Meta hysico , spiritus increatus modo plusquam Hyperphy sico ; Homo gignit filium à se efficienter , exse Materialiter , extra se Terminative . Substantia producit accidens à se efficienter , in se subjective . Deus non gignit filium efficienter , quia filius non dependet a patre tanquam effectus a causâ ; dependentia enim in esse de creaturis tant●m propriè dicitur , quarun essentia est sinita . Deus non gignit in se subjectivè , nec extra se Terminativè , nec ex se Materialiter ; gignit autem in se & ex se Immu●abiliter , & ●t ita dicam ●pestentialiter , quia genitus non est extra gignentem , sed in eo , & cum eo sabsistit in unâ uniicâque essentia indivisâ . Particula [ Ex ] Johan. 1. 14. non significat Materiam ex quâ , sed principlum à quo .

Generatio filii non est libera , sed necessaria ; filius enim Deus est , & proinde ens summè necessarium .

carnall and base who make an unworthy and odious comparison between the material generation of a weak man , and this more then spirituall and supernaturall generation . The eternall and unchangable Father doth beget an eternall and unchangable Son according to the perfection of his eternall , unchangable , infinite nature . The Father doth beget his Son naturally , and therefore in a way agreeable to his unchangable Nature ; if the Son were not necessarily begotten , his being would not be necessary , and then his Essence would not be divine .

V. Jesus Christ is truly and properly the onely-begotten Son of God , and therefore the only Naturall Son of God . Nomen silii Dei est quidem nomen homonymū Christo Angelis nec non hominibus etiam commune : ratio autem nominis est plane ●iversa , quia Christus prae Angelis nomen excellentius sortitusest . Angeli sunt filii Dei ad imaginem Dei creati ob gratiae collationē generationisimilen : sunt itaque Filii Dei impropriè per Metaphoram . Sancti filii Dei dicuntur etiam sed Metaphorice respectu regen●rationis nec non Adoptionis ; solus itaque Christus Propriè Dei Filius est ; filius Primogenitus quoniam ante ipsum nullus : filius etiam unigenitus , quia neque post ipsum alius à Patre genitus . Tota tamen filiorum Dei familia in calis & in terrà ex ipso Christo tanquam primogenito nominatur , ut videre est Ephes. 3. v. 15. Christo nomen Dei , Angelis nomen ministorum tribuitur , Christus sedet ad dextram Dei ut Deus — Christus itaque est solus filius Dei Naturalis . Vide M●rt . Smiglecii lib. de Christo vero & Naturali Dei Filio adversus impia dogmata Valentini Smalcii . Et Gomari Analys . Epist. ad Hebraeos p. 199. nec non Disput. 7. de Patris & Filii personis . pag. 25. 26. operum par. tertia . Jesus Christ is called the Son of David according to his humane nature : but the Lord of David , and the Son of the living God according to his divine nature , as appeares by our Saviours discourse with the Pharisees , Matth. 22. from the 41. verse to the 46. And the Jewes sought to kill Christ because he called God his proper Father , as appears by the originall text ; for our English translation doth omit that most observable Emphasis ; the words are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Iohn 5. 18. and Christ is called Gods proper Son ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rom. 8. 32. and the Apostle gives the reason why he is called the proper Son of God in a more excellent way then the most glorious Angel is the Son of God , because Christ is begotten by the Father , but the Angles were only created by him ; observe the words of the Apostle , For unto which of the Angels said he at any time , Thou art my Son , this day have I begotten thee ; so that the proper reason why he is called the proper Son of God , is , because he is begotten of God ; there is the most excellent reason why Christ is said to obtain a more excellent name then Angels : Christ was begotten in the unity of the Godhead , and therfore he alone is properly the Son of God with a supereminent excellency . The Angels are not such excellent sons as Christ is .

1. Because Christ is begotten of God , v. 5. 2. Worshipped by Angels with divine honour , worshipped as God , v. 6. 3. He hath the Throne , Scepter , Kingdom of God , v. 8. 4. He hath the soveraign and proper Title of God , v. 8. 5. The Attributes of God , eternity , v , 8 , 10 , ●1 , 12. 6. He sits at the right hand of God , v. 13.

All these excellencies are due to Christ as the proper Son of God , Hebr. 1. wheras the Angels the most excellent sons by creation are but ministring spirits .

From the●e proper and excellent reasons we infer that Christ is the only proper or naturall Son of God , John 1. 14 vindicated Particula 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ●oh●n . 1 14. non est Assimilativa , sed Declarativa , Assertiva , Demonstrativa , rei veritatem exprimens . Vide Io. Maccovii Loc. Com. Disput 24. De Fili● Dei p. 193. Particula quasi non est assimilativa , sed expressiva veri , &c ▪ because he is the only-begotten Son of God . Vidimus gloriam ejus ut unigeniti à Patre , id est qualis unigenitū Dei decebat ad demonstrandam s●am Deitatem . Nam particula 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non similitudinis , sed causae nota est , rei ipsius veritatem . exprimens . Vide D ▪ Alting . Explicat . Cateche . par. 2. qu. 33. p. 176. We , saith Iohn , beheld his glory As of the only begotten Son of God . The word [ As ] is not assimilative , but declarative , and demonstrative in that place , for it doth declare to us that the glory of Christ is agreeable to his divine nature , he being the only naturall Son of God , because he is the only begotten Son of God ; just as if when we see a King sitting in his Royall robes on his Throne , with a Crowne on his head and a Scepter in his hand , we should say now we see him as a King , that is , now he is like himselfe . his state is agreeable to his Majesty ; even so was the glory of Christ which the Apostles beheld agreeable to the majesty of the only begotten Son of God , Iohn 1. 14. and therfore the word [ As ] was not inserted tanquam terminus diminuens to diminish the glory of the only begoten Son of God ; for the word [ As ] is left out in the ▪ 18. verse of this very chapter , The only begotten Son which is in the bosome of the Father , Iohn 1 v. 18. The Scripture doth abound with several expressions to the same purpose . But we are specially to observe that the only begotten Son of God is propounded to us as the object of saving Faith , and therefore this point ought to be diligently studied and considered by us . For so God loved the world , that he gave his only begotten Son , that whosoever beleeves in him should not perish but have everlasting life , John 3. 16. The Socinians observing how much it concernes us to stand stedfast , and not yeeld one whit of ground in this point , have tryed their wit to deceive and seduce us , and therefore they object . Object .

Isaac is called the only Son of Abraham , Gen. 22. 2. 12.

To this we answer without any great study , Sol. That Isaac was the only Son which Abraham had by Sarah : he was the onely begotten Son of the Promise ; though Ismael was the son of Abraham by Hagar , the bond-woman , in an unworthy and dishonourable way ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Greg. Naz. Orat 23. in laud● Heronis verè filiū ▪ quod & solus ( sit filius ) , & solus ( Patri filius ) & si●gulari modo fili us , & soli Filius , non filius simul & Pate● . and therefore this example will not serve the turn , we reject it , for its impertin●ncy and dissimilitude . Christ is the only begotten Son of God , he is Absolutely and Simply considered his only begotten Son , and not only in some respect as Isaac was the only son of Abraham Christ ( as Gregory Nazianzen said ) is truly the Son of God , he alone is the Son , and the only Son of the Father , and his son in an only or singular way , and he is the son only , he is not the Father also , or the holy Ghost Jesus Christ is the proper Naturall true son of God , begotten by the Father without a mother in the unity of the Godhead , from all eternity , equall to the Father , one and the same God with the Father , as the Scripture sets it forth ; and therefore we conclude that he is simply and absolutely the only begotten Son of God , a more excellent son then all the other sons of God , not only more excellent in degree , for gradus non mutat speciem ; but a super-excellent son , who doth differ from all his other sons , plusquam genere aut specie , because he is one God with the Father . Iesus Christ is truly the Son of God , because he is the true God , 1 Iohn 5. 20. begotten of the Father , Heb , 1 5. begotten without a mother , Hebr. 7. 3. begotten from the dayes of eternity , Micah . 5. 2. a son equal to his Father , who begot him , Iohn 5. 18. Phil. 2. 6. The Son of God , Matth. 16. 16. the first begotten , and the only begotten Son of God , the naturall and proper Son of God ; for he is as the Father is , God by nature , Gal. 4. 8. and therefore naturally , necessarily , eternally begotten of the Father in the unity of the Godhead ; and therefore there is more then a graduall , nay more then a specificall or genericall difference between this and all other sonnes of God ; we see by all these various expressions , and by those divine and glorious Attributes which are ascribed to Christ in Scripture , that God hath wonderfully declared his love to us in sending his only begotten to redeeme us according to that of the Apostle , 1 Iohn 4. 9. In this was manifest the love of God towards us , because that God sent his only begotten Son into the world that we might live through him . When our Saviour called God his Father , the Iewes did very well understand that he meant it in a proper and peculiar sense , and therefore told him that he did make himself equall with God , Iohn 5. 17. 18. and that being but a man he made himself God , Iohn 10. 33. And though the Jewes accused him of blasphemy , and endeavoured to stone him as they pretended for his blasphemy , yet our Saviour doth not excuse his speech , or say he meant it in a Metaphoricall sense , but doth defend it by many arguments both in the fifth and in the tenth chapters of Saint Iohn , though he did thereby endanger his life ; he saith he is equall to the Father , nay one with the Father , Iohn 5. 18. Iohn 10. 30. and when the High Priest asked him whether he was the Son of the blessed , Mark 14. 61. our Saviour answers ; I am : there 's a punctuall and positive affirmation of it , v. 62 , 63. and you may easily know in what sense the High Priest meant it , by his renting of his clothes , and condemning our Saviour to death for blasphemy , v. 64. And yet our Saviour did not endeavour to allay their heat and rage with any retractation ; he would not say that he spake Metaphorically , for he spake properly , he meant that he was the proper and naturall Son of God , who had the same nature and power with the Father , and therefore was able to do , and actually did the same works with his Father . And the Iewes did understand him so , and therefore urged the Law against him , and condemned him to death for blasphemy , Iohn 19. 7. The Iews answered him , We have a Law , and by our Law he ought to die , because he made himself the Son of God . Mark the reason , because he made himself the Son of God ; If our Saviour had not meant that he was the proper and naturall Son of God , a Son equall to the Father , & one God with the Father , the Iews would not have accused him of blasphemy .

Moreover the Iewes do generally hold that those words of the second Psalme , Magistri nostri quicquid hoc Psalmo canitur de rege Messia interpretati sunt : sed secundum verborum sonum , & ob refutationem haereticorum convenit , ut eum interpretemurde ipso Davide , Heb. bib. mag. cum com . Rab. edit. a Bombergio Venetiis . Rabbi Salomon . com . in Psalmum secundum . This day have I begotten thee , are meant of the Messiah , as Rabbi Salomon doth acknowledge in his commentary upon the place . Whatsoever saith he is sung in this Psalme , our Masters have interpreted of King Messiah ; but ( saith he ) and he whispers it as a secret ) in regard of the sound of the words , and for the refutation of Hereticks ( for so the Iew calls us Christians ) we think fit to expound it of David himself . Here 's a Iew would faine conceal a confessed truth from Christians , and there are some others it seems that would conceal this malitious concealment , for these words are expunged out of the great Hebrew Bibles set forth at Basil , but they are to be found in the Hebrew Bibles set forth with the Commentaries of the Rabbins at Venice by Bombergius , or else I had not insisted upon the words ; I hope the detecting of this fraud may be very usefull , but I must hasten to some other arguments .

The Socinians t●ll us that there are five Causes of Christs sonship assigned in Scripture , which arr all temporall causes , and therfore they see no reason why we should assert , or they beleeve this eternall generation of the Son of God , since Christ may be called the Son of God upon another , and farre different account . We desire to know whether every one of these five causes be totall or perpetuall causes ; if they be every one a totall cause , then there will be as many sonships as there are causes , no lesse then five sonships ; for that rule is certaine , where there is a totall and sufficient cause in act , there the effect must needs follow . If they be partiall causes , then the causes which succeed in order , do not produce their complete effect , untill the last cause be in act ; this we premise , that the vanity of this invention may be more evident in the whole contexture of their discourse . I shall now give them leave to speak their mind freely , and fully . ● . The first false cause .

1. The first Cause of this Divine sonship is ( as they conceive ) the Conception of Christ by the Holy Ghost , whereby ( say they ) Christ is said to be begotten of God in an excellent and peculiar way ; and they urge that testimony of the Angel , which stands upon Record , Luke 1. 35 , to make good their conceit ; And the Angel answered , and said unto her : The holy Ghost shall come upon thee , and the power of the Highest shall overshadow thee : therefore also that holy thing which shall be borne of thee shall be called the Son of God . These words of the Angel have reference to the prophesie of Isaiah mentioned in the 31. verse of this first of Luke . The words of Isaiah are , Behold a Virgin shall conceive and beare a Son , and shall call his name Immanuel , Isaiah 7. 14. they shall call his name Iesus , Matth. 1. 21. he shall be called the Son of the highest , the Son of God , Luke 1. You see the words are different , and therefore we must have speciall respect to the thing signified . Observe then

1. That the Prophet did foretell two particulars .

First , that a Virgin should bear a Son .

Secondly , that the Son born of her should be called the Son of God . The Virgin doubts of the first particular , and enquires how that could be without the knowledge of a man ? The Angel informs her , that she should conceive after a peculiar and admirable manner by the overshadowing of the Holy Ghost ; and from thence infers the second particular , that she should bring forth a Son , who was to be called the Son of God ; and he gives the very same reason which was given by Saint Matthew , because it was so foretold by the Prophet Isaiah , Matth , 1. 20 , 21 , 22. for the particle [ Therefore ] Luke 1. 35. is not to be referred to the conception of Christ as the Cause of this divine sonship , but to the Prophecy of Isaiah recorded Luke 1. 31. for all this was done that it might be fulfilled which was spoken by the Prophet Matth. 1. 22.

2. They shall call his name Immanuel , God with us , and therefore he , the same person shall be called the Son of God ; this is an higher reason then that which the Socinians alleage .

3. The Socinians put a Fallacy upon us by assigning that to be the Cause which is not the true Cause , Fallacia non causae , quum non causa pro causâ ponitur . [ he shall be called ] that is declared and acknowledged to be the Son of God . This Declaration or manifestation of the Son of God in the flesh was temporall , 1 Tim. 3. 16. but his generation was eternall , Micah 5. 2. The Son of God was sent , manifested , incarnate , in the fulnesse of time , Gal. 4. 4. but he was the Son of God before his Incarnation , and therefore his Incarnation is not the cause of his divine sonship , the effect cannot be before the cause , but the divine sonship of Christ was before the world was . The Holy Ghost is never called the Father of Christ , and he could not be the principle of the subsistence or the Word , and therefore not the Cause of this divine sonship . The Apostle states the point , and puts it past all dispute , Rom. 1. 3 , 4. Christ was made of the seed of David according to the flesh , but determined and declared to be the Son of God with power according to the spirit of holinesse by the resurrection from the dead ; from whence it followes directly that Christ is not properly the Son of God according to the flesh , but is in that consideration rather to be called the Son of David as we observed above , because Christ came of David as concerning the flesh ; but the eternall Son of God , is God blessed for ever , Rom. 9. 5. When the Jewes said that our Saviour blasphemed , because he made himself God , John 10 , 33. Christ askes them whether they did accuse him of blasphemy , because he said he was the son of God ? v. 36. whereby he declared that he was the Son of God according to his person which is truly divine ; beleeve ( saith he ) that the Father is in me and I in him , v. 38. The force of his answer is evident : I am in the Father , and the Father in me , and therefore I am a divine person ; I am the Son of God , and therefore the divine nature is communicated to my person , I am begotten in the unity of the God . head , I am in the Father , and therefore if it be no blasphemy for me to say that I am the Son of God , it is no blasphemy at all to say that I am God , because the divine nature is communitated to the naturall and proper Son of God ; there 's the proper reason why Christ is called the Son of God , because the divine nature was communicated to him by an eternal generation .

II. The second cause assigned by the Socinians why Christ is called the Son of God , The second false cause . John 10. 35. 36. explained and vindicated . is the sanctification of Christ , for which they cite Iohn 10. 35 , 36. Behold say they the second cause of this divine sonship plainly set forth unto us , Christ hath obtained an excellent portion of the Spirit , he is sanctified and sent with a divine power into the world to save mankind .

To which we answer , that here is the same fallacy obtruded again , because 1. Christ was the Son of God before he was sent into the world . 2. God did not give the spirit by measure to him , Iohn 3. 34. 3. Christ proves in that tenth chapter of Iohn , that he is one with his Father in power , and therefore in nature , as appears

1. Because he doth the same works that his Father doth , v. 37.

2. Because he is in his Father , and his Father in him , v. 38.

3. Because he is the Naturall Son of God , and therefore might truly call himself God , v. 33. 36.

4. Because they themselves called Magistrates Gods , upon a cheaper account ; only in regard of their Commission and Office ; much more might he call himself God , because he was sanctified without measure , had an higher office and Commission , being sent to do the work of God , to satisfie the justice of God , and save the elect of God , which he could not have done if he had not had the Nature of God , and been thereby fully enabled to perfect this work of God . The Argument is grounded upon the infinite distance , and imparity between the office of a Mediatour , and the office of a Magistrate ; between the only begotten Son of God , who is one with his Father , who begot him , and the Sons of men who are but the Deputies of God .

III. The third Cause which they assigne of this divine sonship , The third false cause . Matt. 3. 1● . is the speciall love of the Father to this excellent Son , Matth. 3. 17.

To this we answer , that God did not make Christ his Son because he loved him , but he loves him because he is his Son , a Son equall to himself , one with himself , the expresse Image of his person , the illustrious brightnesse of his glory . That very place which they cite makes much against them : God doth from heaven own Christ for his proper and naturall Son in that very place , Matth. 3. 17. God said not so to the best of Angels , Hebr. 1. 4. 5 To which of the Angels said he at any time , Caelitus clamavit Pa●er Hic est filius ille meus , u● testatum faceret hunc esse proprium suum naturalem fil●um , è numero aliorum filiorum eo ipso exemptum . Thou art my Son this day have I begotten thee ? that one place is sufficient to discover the fraud of the Socinians in this point .

IV. The fourth Cause which they assign is the Resurrection of Jesus Christ , The fourth false cause . because when Christ was raised from the dead he was as it were begotten again from the dead , Acts 13. 32 , 33.

To which we answer , Genui Ps. 2. prop●iè significat generationem aeternam . Genui Act 13. significat Metonymi ce , hoc est genitu● patefeci ho●ie , cum te excitavi a ●m r●uis , R●m. 1. 4. explici●è dicuntur verba ista Psal. 2. de generatione , implicitè & consequenter autem resurrectioni accommodantur ; consequenter inquam non ratione consequentis sed consequentiae . Vide D. Gomari Analys . Epist. ad Hebraeos pag. 299. that Christ was the Naturall and Proper Son of God before his Resurrection , only he was declared to be the Son of God by his Resurrection , according to that of the Apostle , Rom. 1. v. 4. Declared to be the Son of God with power according to the spirit of holinesse , ( that is his divine nature ) by the resurrection from the dead . Christ was not made but declared to be the Son of God by his Resurrection . His divine sonship lay hid under the forme of a servant before ; only they who had spirituall eyes did discern it , Iohn 1. 14. we have seen , and beheld the glory of the only begotten Son of God . Moreover it is observable that the Apostle endeavours to make the mystery of Christs divine sonship manifest in the thirteenth of the Acts , not simply by his Resurrection , but by the manner of his Resurrection , and the state whereunto he was raised .

1. For the manner , he was raised by his own Almighty and most glorious power in an irresistible way ; he did offer violence to all the forces of death and powers of the grave , because it was not possible that he should be holden of them , Acts ● . 24. when he came to declare himself to be the Son of God with power , Rom. 1. 4.

2 For the state whereunto he was raised , he did not rise to return to the grave again , as Lazarus did , but he raised himself to an immortall life . And as concerning that he raised him up from the dead , now no more to return to corruption , Acts 13. 34. Rom. 6. 9.

Now , God by raising Christ after such a manner , to such a state , did declare him to be his only begotten Son , of whom David speaks in the second Psalm , and therefore it was evident by the Resurrection of Christ , that God had fulfilled his promise by sending his only begotten Son to be a Saviour unto Israel , that we might have forgivenesse of sins and all sure mercies by him who died for our sins , and rose again for our justification ; this is the scope of the Apostles discourse in the thirteenth of the Acts from the 23 verse to the 39· The second Psalm is cited here by Accommodation to make good a remote and Implicite consequence ; as those words , I am the God of Abraham , Isaac , &c. are cited to prove a resurrection by an Implicit consequence , Matth. 22. 31 , 32. Thou art my Son , mine owne proper Son , whom I own for my only begotten Son by raising thee to a never dying life .

The fifth Cause which they assigne , The fifth false cause . is the Exaltation of our Lord and Saviour to glory , and the conferring of a Name and Power upon him above all creatures ; for the Apostle , as they conceive , speaks of this sonship , Hebr. 5. 5. So also Christ glorified not himself to be made an High Priest , but he that said unto him , Thou art my Son , to day have I begotten thee .

I cannot but admire that the acute Socinians should cite every place where the second Psalm is named , to prove that there are so many severall causes of the divine sonship of Christ ; but I do more admire that they should cite this Text of all the rest ; for if their fifth argument have any force in it , doth overthrow and disprove their four first arguments . If Christ was not begotten before his exaltation to glory , then he was not the Son of God before his exaltation ; for surely these men of reason , will easily grant that the effect cannot be before its proper and complete cause was in its causall actuality , or actuall causality .

The words of God in the second Psalm are so often repeated , to teach us to keep our eye constantly fixed upon the divine sonship of Christ when ever we discourse of his conception , birth , resurrection , transfiguration , exaltation to glory , and conclude that the self-same person who was begotten of God from the dayes of eternity took our flesh , dyed for our sins , and rose for our justification ; for this is that great and fundamentall truth which runs quite thorow the Gospel , That the Son of Mary who did and suffered all for us , is the proper , the naturall Son of God , the only and All-sufficient Saviour of his people from their sins . We must not part with this truth , for this is all our salvation .

It was very proper for the Apostle to speak of his divine sonship when ever he spake of him as a Mediatour , as a Priest , &c. because he could not have undertaken or gone thorow with any such office unlesse he had been the Naturall and Proper Son of God equall to God ; and therefore we do readily grant , that the divine offices of Christ do declare and make manifest the divine sonship , and nature of Iesus Christ , and this truth is most evident from the connexion of the seven and eight verses of the second Psalm .

I have with the more patience and content waded thorow this large and deep sea that I might come to the haven , where we desire to be ; That we might come to take harbour and sanctuary in the merit and satisfaction of Jesus Christ , who is the naturall and proper Son of God .

In the next place I am to prove the eternall procession of the Holy Ghost , whereby I shall make the distinction of the Persons more cleare and evident , and therfore I hasten to the discussing of that mysterious , but usefull point .

The Holy Spirit is not called a spirit because of his spirituall nature only , Concerning the Procession of the Holy Ghost . Spiritus dicitur non respectu spiritualis essentiae , sed Incommunicabilis subsistentiae , quia à Patre & Filio unà quasi spiranti●bus procedit . for the same spirituall nature is common to all the three blessed Persons ; but he is called a Spirit upon a special and peculiar reason because he is breathed forth by the Father and the Son . The Holy Ghost is called the Spirit which is of God , 1 Cor. 2. 1● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Spirit who proceedeth from the Father is sent by the Son from the father , Iohn 15. 26. The Greek Church acknowledges that the Spirit doth proceed from the Father by the Son . All things that the Father hath are mine , saith our Saviour , Iohn 16. 15. But the Spirit did receive all from the Father , and Christ and his Father are essentially one Iohn 10. 30. the Spirit is said to receive of the Son , and to glorifie the Son , John 16. 14. Whatsoever things the Father doth , the Son doth ; and as the Son can do nothing without the Father , so the Father can do nothing without the Son ; not that there is a defect of power in either , but an unity of power and nature in both ▪ Omnia quae 〈◊〉 unâ persona dicuntur , de ali●●●tiā dic●tur , excep●is relationibus opposit●s , quia nihil i● Deo multiplicatur ni● relatio opposita ; spiratio●tem quâ Pater spirat , non opponitur spirauoni ▪ quâ spirat Filius . Pater eni●●●nâ ead●que cum Filio spiratione spirat . Omnia quaecunque habet Pater , ●adem etiam Filius habe● , Iohn 16. 15. Iohn 17. 10. Exceptis ●●●tum iis , in quibus ei oppon●t●r ▪ Non opponitur autem Pa●ri quod spirationem ; Habet enim spiritus vitam subsistentem à Patre nec non filio unicissima spiratione . Vide D. Alting . Lo. Com. pag. 42. D. Maccovii Disput. 37. de Processione Spiritus . D. Brochmanum de S. sancto , qu. 8. Stegman . Photin . Disp. 6. wendelin . Christ . Th. lib. 1. cap. 2. Gomar . Disp. de Trinitate , Tom. 3. Disp. 7 , 8. Junium Trin. Defens . contra Samosat . Polanum , Zanchium . Synop. Pur. Theol. The divine nature of both the Father and the Son was communicated to the Spirit by this eternall spiration , and therefore he is sent by both , and he receives of both , and he glorifies both , and he is the Spirit of both the Father and the Son . He is called the Spirit of the Father , Matth. 10. 20 because he proceedeth from the Father Iohn 15. 26. and he is called the Spirit of the Son of God , Gal. 4. 6. the Spirit of Christ , Rom. 8. 9. the Spirit of Jesus Christ Phil. 1. 19. the Spirit of Christ , 1 Pet. 1. 11. because he receives of Christ , is sent from Christ , is breathed forth by Christ ; the Father and the Son breath forth the subsistence of the Spirit with one and the same spirati on . When Christ breathed upon his Disciples , he said , Receive ye the Holy Ghost , to shew that he had power to dispose of the Spirit , who did from all eternity breath forth the Spirit . The Holy Ghost was breathed forth necessarily by both ; I say , necessarily , because eternally there was a double and eternall necessity of it both in respect of the persons breathing , and the person breathed . The spirit was not breathed forth as a creature , but as a divine person , a person of the Godhead ; he was breathed forth by Procession , and subsists in the unity of the Godhead ; he proceeds from both , and yet in both ; for one divine person cannot subsist out of another , but all three subsist in the same undivided and infinite nature .

But the Socinians tell us that the Holy Ghost is nothing else but the power and vertue of God the Father . In what sense the H. Ghost is the vertue and power of the Father .

To which we answer . That the Spirit is the natural vertue of the Father no more then he is the naturall vertue of the Son , or of himself ; for the vertue of God is the essence of God ; the Holy Ghost is his own essence , and all three persons have one and the same essence ; The Holy Ghost who proceedeth from the Father , is called the Power of the Father , Luke 1. 35. because the spirit works as he proceeds in order ; the Father works in the Son and by the Spirit . But the Spirit who proceeds from the Father is distinguished from the Father ; the Spirit did not breath forth himself , or proceed from himself . The H. Ghost doth not speak of himself , John 16. 13. but the Father speaks of himself , because he is of himself , he is begotten of none , proceeds from none of the divine persons , is sent by none of them . The holy Ghost doth receive of Christ , is sent by Christ ; therefore the Holy Ghost is not the Father , but clearly distinguished from him , Iohn 16. 14 , 15. Iohn 15. 26. Iohn 14. 16 , 17 , Matth. 3. 16 , 17. Matth. 28. 19. 2 Cor. 13. 14. and in diverse other places . The Father and the Spirit are personally distinguished , but they are essentially one , 1 Iohn 5. 7. they are one in Power , Nature , Will , and yet are three Persons , three Witnesses who deliver one and the same divine testimony ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1 Cor. 2. 11 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1 Cor. 2. 12. 1 Cor. 12. 5 ▪ 6. Acts 5. 3. 4. 1 Cor. 3. 16 , 17. The testimony of the Holy Ghost is as divine as the testimony of God the Father . The Witnesse of God is greater , verse 9. must refer to the Witnesse of the Father , Word and Spirit , verse 7. though the testimony of the Father be specially insisted on in the following words ; for all the three Witnesses in heaven give one and the same testimony , and that testimony is divine . The H. Ghost is the Spirit of God , and the Spirit which is of God , Rom. 8. 11 ▪ 14. 1 Cor. 12 ▪ 3. Isa. 6● 1. Isa. 63. 14. the Spirit of Elohim , Gen. 1. 2. the Spirit of Jehovah , Isa. 11. 2. the Spirit which is Jehovah and the God of Israel , as hath been proved at large in the fourth chapter from the 31. page to the fortieth . The distinction between the Father and the Spirit will be more evident when we come to treat of the personall properties ; The Socinians are so confounded in this point , Vide Eniedin . in Explicat . loc. v. & N. T. p●g. 288. 289. Ca●e chis . Racov . cap. 6. Ostorod Instit. c. 4. Smalcium in 〈…〉 . Graweri . p. 6. Smalcium contra Wi●k . vesp . ad cap. 15. that they are forced to acknowledge that the Holy Ghost is no Accidentall vertue , no finite substance , no creature , but the uncreated and substantiall vertue or power of God , because whatsoever is in God , is the substance of God ; as Eniedinus confesses . And Smalcius acknowledges that it may be granted that the Holy Ghost is God , because whatsoever is naturally in God may be called God . But I shall prove that the Holy Ghost is not only God , but a person of the Godhead distinct from the Father and the Son . Jesus Christ is called the Power of God , 1 Cor. 1. 24. and the Holy Ghost the Power of God , Luke 1. 35 , Luke 24 , 49. The Son is a distinct Person from the Father ; and the Holy Ghost is as the Ancients used to call him , the Personall vertue or Power of the Father proceeding from the Father , by whom he doth declare and put forth his power ; 1 Cor. 12. and therefore the Spirit is said to work and distrioute all gifts and graces as he will ; Father , Son and Holy Ghost have one and the same Will and Power ; still we must bottome upon that truth , These three are one , 1 John 5. 7. That this Procession of the Holy Ghost is mysterious , and for the manner of it unsearchable we do readily grant ; and therefore I shall not presume to define after what manner the Holy Ghost is breathed forth from the Father and the Son ; but we are sure that it cannot be any corporeall procession . The Ancients did constantly distinguish between Procession and Generation ; but the eternall generation of Christ being spirituall , Non omne quod procedit Nascitur , quamvis omne procedat quod nascitur . Vide August . contra Maximin . lib. 3. cap. 14. the procession of the Spirit must needs be spirituall ; for the Spirit is not only Essentially a Spirit as the Father , and God the Son are , but he is Personally a Spirit . The more perfect and spirituall this procession is , the more evident it is that the Spirit was breathed forth in the unity of the Godhead . They who say the Son doth proceed from the Father ▪ use that terme [ Proceed ] in a generall and very large signification : 1. The manner of the divine Processions . but then they say that the Son did proceed by Generation , the Spirit by Spiration thereby endeavouring to distinguish the manner of proceeding . 2. They say the Son did proceed from the Father alone , 2. The Principle . and therefore is aid to be sent by the Father only ; but the Holy Ghost did proceed from the Father and the Son both , and therefore is said to be sent by the Son as well as the Father , Luke 24. 49. Iohn 15. 26. Iohn 14. 26. Iohn 16. 14. but Christ is sent by the Father only , because he is of the Father only , and was not begotten of the Spirit ; and the Father is not sent by any because he is of himself ; hereby they endeavour to distinguish the Principle of these Divine processions . 3. The Son did proceed as the second person , 3 The Order . the holy Ghost as the third person of the Godhead , and hereby they endeavour to distinguish the order of these divine processions . We know this divine procession is 1. Spirituall . 2. Eternall , because divine . 3. Immutable ; this procession is not a change of the Spirit from not being to being , Pater & filius spirando spiritum naturam divinam communicant spiritui , ita ut tribus Deitatis personis communis sit : non est haec Ali●natio sed Communicatio . or from an imperfect being to a more perfect being . We know that procession cannot be a motion from one place to another , for the Spirit is omnipresent , fills all places , and therefore cannot change its place . 4. Necessary . The Father and Son did from all eternity breath forth the Spirit in the unity of the Godhead , not by any alienation of the Godhead from themselves , but by an unspeakable communication of the same divine Nature to a third person of the Godhead ; And this communication is naturall , and therefore necessary it is , but not Involuntary ; the Father and Son did not breath forth the Spirit by any Coaction or Compulsion : Spiritus Sanctus procedit nonvoluntate ut Scholastici , & post eos Catechismus Romanus ambigue docuerunt , sed necessitate naturae qu●admodum & filius naturâ genitus est . Paternon spirat sine filio , non ob defectum potentiae sed ob unitatem essentiae . Spiritus Procedit ab utroque subsistit in utroque quia est coessentialis utrique , 1 Iohan. 5. 7. & proinde haec aeterna Spiratio non est contingens sed necessaria ; nec libera est nec Involuntaria . Neque enim necessitas haec vim infert , nec voluntas novum concilium desig●at ex deliberatione superveniens . Vide Athanas. Basilium , Cyrillum , Nazianzenum , Theodoretum , Damascenum . Vide Gomarum , D. Alting●um , Maccovium , Zanchium , Tilenum , Crocium , Stegmanum , Polan . Syntag. lib. 3. de Trinitate cap. 6. and yet we cannot say that the Father and the Son did Arbitrarily or freely breath forth the Spirit as all three persons did create the world ; for they did create the world with such liberty and freedome as that they might not have created it ; but they did Naturally and necessarily breath forth the Spirit , and could not but breath him forth : this inward and personall Act is Naturall ; such is the perfection of the Godhead that it must needs be communicated to all three persons ; and such is the coessentiall unity of the Father , Son and Holy Ghost , as that all three do necessarily and naturally subsist in the self-same entire and infinite Godhead . True it is , that the will of God is the Nature of God , but nature is a more comprehensive Word , and therefore according to our manner of apprehension and in strictnesse of speech , it is more proper to say that the Father and the Son did breath forth the Spirit by the perfection of their Nature , then to say they breathed him forth of their own will , or by some Arbitrary Decree ; for then it will follow that there might have been but two persons of , and in the Godhead , that the holy Spirit doth exist and subsist Contingently , and by consequent that the Spirit is no person of the Godhead . The acute Samosatenian whom learned Iunius confutes , desired to know whether the Holy Ghost was produced by an action of the Will ;

Iunius answers ; Iunius Cathol. Doct. de Trinitdefen . contra Samosat . pag. 36 Spiritus Sanctus procedit Naturalite● , hoc est actione Naturae , non autem voluntatis . Periculos● dicitur spiritum procedere naturâ quidem sed per actionem voluntatis : Non procedit actione voluntatis propriè , sed secundum actionem voluntatis procedere dicitur , id est secundum eamactionem , vel potius secundùm eum modum quo naturaliter procedunt voluntas & charitas . De hac re igitur possemus tacere , & rem Scholasticis defendendam permittere , aut ad libros eorum reijcere . If you oppose the will of God to the nature of God , we cannot say that the Spirit doth proceed from the Father and the Son by their will but by their nature , because the Father , Son and Spirit are Coessentiall ; for as the Father did beget his Naturall Son by his Nature , so do the Father and the Son breath forth the coessentiall Spirit by their nature ; nor is it safe to say , saith Iunius , that the nature of the Father doth breath forth the Spirit by an action of his will , but rather according to that manner ( the infinite distance being observed between what is humane and divine ) after which the will doth proceed in man : and this saith he is but a weak resemblance of the Schools , which we are not bound to defend . For the Nature of God is pure , single , infinite , and therefore we must not follow those resemblances too farre which are grounded upon the distinction of the understanding and the will in creatures , because even that point is very disputable , and the most single and perfect nature of God doth infinitely transcend the perfection of Angels . I beleeve you are , as I am , willing to get out of the dark . But enough of that , for we read that the Saints are begotten by the will of God , Iames 1. 18. But we must not conceive that Christ is begotten , or the Spirit breathed forth after the same manner as we are regenerated : the Spirit is breathed forth in a Connaturall and Coessentiall way in the unity of the single and entire Godhead ; but we are regenerated by the graces of God .

The spirit doth proceed equally from the Father and the Son ; for the unity of the divine nature , and equality of divine persons cannot be maintained if that principle be denyed . Peter Lombard and his adherents did mince the point with a very dangerous distinction : that the Spirit doth proceed principally from the Father , and lesse principally from the Son . But it is clear & evident that the Holy Ghost being a Coessential person hath the self-same divine nature and essence entirely communicated unto him which is in the Father and the Son , without any Alienation of it from them , or Multiplication of it in him ; and therefore the Spirit doth not proceed from the Father and Son as they stand in Relative opposition , but as they are essentially and naturally one ; and therefore the Spirit did proceed from both equally , aequè primò ac per se , as we use to say . The Spirit doth receive from Christ , Iohn 16. 14 , 15. but the Spirit being God could not receive any thing but subsistence from the Father or the Son . The Spirit doth glorifie the Son , Iohn 16. 14. no otherwise then the Son as God doth glorifie the Father : because the Son did receive his subsistence from the Father as the Spirit receives his subsistence from the Father and the Son .

We must carefully distinguish 1. Between the generation of the Son , and procession of the holy Spirit , though as we have shewen above , the Son doth proceed , if you take that word in a general notion . The most exact Criticks wil not take upon them to distinguish between 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Yet because we want words to expresse our selves , the reverend Doctors of the Church thought fit to appropriate Procession to the Holy Ghost for distinction sake ; and the Scripture saith that Christ is the only begotten Son of God ; God the Father is never called the Father of the H. Ghost ; nor is the H. Ghost called the Son of God . Moreover , the Schoolmen have given advantage to the enemies of the Trinity by discoursing of Divine Processions at large in a generall notion ; and for these reasons I did endeavorto distinguish the Procession of the Son from the Spirit in this Chapter , in respect of the Manner , Principle , and order of Procession .

2. We must carefully distinguish between the Eternall Procession of the Spirit , and the Temporal Mission of the Spirit ; but the Natural and Eternal Procession of the Spirit may be evinced by the Temporal Mission of the Spirit . The Greek Church doth acknowledge , 1. that the Holy Ghost is God ; and 2. that he is one and the same God with the Father and the Son ; and from hence we infer ,

1. That the Son did not send the Spirit by way of Command as if he were greater then the Spirit .

2. That the Son did not send the Spirit by way of Counsel and Advice , as if he were wiser then the Spirit ; and therefore the only reason why he did Temporally send him , is , because the Spirit did Naturally and Eternally proceed from him , and receive his glorious subsistence of him . I might discourse more largely upon this subject ; Vide Athanasium 1. Dialog. de Trimtate Damasc. n. de fide Orthod. Modom Curiositati imponat Lector , nec molesta ▪ & perplexas disputationes cupidiùs quàm par sit sibi accersat . Calv. Instit. lib. 1. cap. 13. but I consider what Athanasius , Damascen , and divers other reverend Divines who did long study these mysterious points , have after many perplexed debates acknowledged . The Son ( say they ) was begotten ▪ and the Spirit proceeded ; this we are sure of , because it is written ; if you enquire after the manner how the one was begotten , and how the other did proceed , we answer that the Son was begotten ▪ and the Spirit did proceed eternally , unchangeably , unspeakably .

Those places of Scripture which are spoken of God in the Old Testament are said to be spoken of the Son , and the Spirit in the New Testament , and therefore do by consent of both Testaments , declare that the Father , Son and Holy Ghost are one and the same God ; for instance , The sixth of Isaiah is spoken of Jehovah , the God of Israel , whom the Mahumetans , Sabellians and Arrians do acknowledge to be the true God , but this is spoken of Christ saith Saint Iohn , chap. 12. 41. These things said Isaiah when he saw his glory and spake of him . But the Holy Ghost hath his share in this prophesie , Acts ●8 . 25. therefore they who beleeve both ●estaments , must conclu●e that the Father , Son and the Holy Ghost are one and the same God .

Finally , the Personall actions and properties of these three declare them to be distinct persons ; therefore it is easie to conclude that Father , Son and H. Ghost are three distinct persons , and yet one and the same God .

That the Spirit is a person of the Godhead , hath been proved in the fourth chapter of this Book ; That he is a distinct person from the Father and the Son , is most clear by that which hath been said both in that chapter and in this ▪ and all those places might be heaped up which prove the personal appearance of the Spirit , when he did assume the shape of a Dove , and appeared as in Tongues of fire , Scriptura Neutro Antecedenti relativum masculini generis statim subjicit ▪ Iohan. 15 26 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : item Johan. 16 , 13. 14. Eph. 1. 13 , 14. his teaching , leading , acting , ruling , comforting , distributing of gifts and the like , together with the several phrases of him in Scripture , and frequent joyning him with the Father and Son as their equall in power and authority in bestowing all spiritual and eternall blessings do evince the same . The notes of distinction Another , even the Spirit ; These three , &c. The change of the gender in relative Articles , which must necessarily be referred to the Spi●it , is very considerable . But I have said more then enough upon this point , and therefore proceed to make the distinction of these three uncreated persons yet more evident .

V. These uncreated persons are sufficiently distinguished by their Order . The uncreated Persons distinguished by their order . The Scripture doth most commonly place the Father first in order , the Son second , the Holy Ghost third , when all three are named ; and by the inward and personall actions ( which have been mentioned ) it doth appear , that , this is the Naturall Order of these uncreated Persons ; for the Son cannot be placed in Order before the Father , because he is naturally begotten of the Father ; the Holy Ghost cannot be placed in order before the Son , because he doth naturally proceed from the Son : Vide Basilei Magni Epistolam quae in scribitur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Edit. Basil. Gr. p ▪ 330. this is the proper and natural order . Basil the great in his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 complains that some in his time did place the Son in order before the Father , and the Holy Ghost before the Son , that they might gain some advantage by that device . Basil tels them that he had received order from the Lord to Baptize in the name of the Father Son and Holy Ghost , and therefore was resolved to preserve that order 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 inviolable , notwithstanding any devices or attempts for to prevent it . When the Witnesses in Heaven are reckoned up in a businesse of the highest consequence , they are reckoned in this very order ▪ 1 Iohn 5. 7. The Father , the Word , and the Spirit . But it is confessed that sometimes it is most agreeable to the scope and purpose of the Holy Ghost to place the Son before the Father ▪ as appears 2 Cor. 13. 13. Gal. 1. 1. and hence it is likewise , that the Holy Spirit is sometimes placed before the Son , as Revel. 1. 4 , 5. and sometimes before the Father and the Son , 1 Cor. 12 4 , 5 , 6. But the natural order doth not overthrow either the equality or coeternity of the Persons , nor doth that order of Enumeration which is pro instituto , overthrow the natural order , and both do sufficiently prove the distinction of the three uncreated Persons .

VI. The Divine Persons are sufficiently distinguished by their Personal Properties ; The property of the Father is to subsist of himself , Pater 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a Doctoribus Orthodoxis dicitur Negative , quia à nullo est sed à ●eipso , & per seipsum ab omni aet●rnitate subsistit . that is , to receive subsistence or subsisting life from none but himself . I shall not enter into that sad dispute whether this Personal Property be Absolute or Relative ? whether 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth not import something as * * Omnis proprietas increata per negationem explicata funda●ur in aliquâ perfectione positivâ Positive and absolute as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? It is pleaded that the selfe subsistence of the Father is not his Fatherhood : and that that rule is beyond dispute , Habere subsistentiam à se non dicit respectum ad Aliud , vel Al●um ; And therefore I humbly offer it to the consideration of the learned , whether that self subsistence whereby the first person is d●stinguished from the Son and the Spirit be Absolute , or Relative ? I will not take upon me to determine any thing in so deep a point , or suffer my reason to wax wild and wanton in discoursing of so great a mystery : and therfore though there be something hinted which may amount to a videtur quod sic in the behalf of the lesse common opinion in the 142 ▪ age of this book : and it is clear that all three Persons are nothing else but the Godhead considered with all absolute and Relative perfection , yet I conceive it safest to wave that point , and conclude with that learned divine , Nos fidelem ignorantiae professionem temerariae assertioni praeferendam judicamus . Whether then this self-subsistence be Absolute or Relative , it is enough for our present purpose to prove that the first Person of the Godhead is distinguished by his self-subsistence from the blessed Son and holy Spirit . The self-subsistence of the Father is Incommunicable , It is proper and peculiar to the first Person to have subsistence from none but himselfe ▪ and to be the first Personal Principle which gives subsistence to the other two coessentiall and coequall persons . The Son receives subsistence from the Father , the Spirit receives subsistence from the Father and the Son , as hath been proved above ; and therefore this self-subsistence doth make a very remarkable , and undeniable difference between the Father and the two other uncreated Persons .

Some learned men have from hence inferred , that because the Father alone hath subsistence from himselfe , therefore the Father alone is God of himself .

But the consequence is absurd , for they do not distinguish between the Essence of God & the peculiar subsistences , in the Godhead . The Essence of God is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and is one and the same in all , and every one of the uncreated Persons : it is ( if I may so speak ) a self-essence and essence it selfe a self-Deity , because every one of the Persons is truly , properly , essentially God , God himselfe ; and therefore if the Essence of the Father be a self-Deity , so is the Essence of the Son and Spirit . The Divine Essence of the Son is not begotten , caused , produced any more then the Essence of the Father ; the subsistence of the Son is begotten , but not caused ; the Divine Essence is communicated to the Son , but it is not begotton by the Father ; for the Father doth communicate that selfe same Divine and entire Essence , which is in himselfe , by begetting the personal subsistence of the Son in the Unity of the Godhead from the dayes of eternity . Christ is not God by grace , but by nature ; and the Will of the Father did not precede and produce the Godhead in Christ , but accompany and approve the naturall communication of the Godhead to Christ , even as his Will doth approve his own natural and eternal goodnesse ; and therefore Christ is both his natural Son , Vide Genebrardum lib. 1. de Trinitate as hath been proved , and the Son of his love , Coloss. 1. 13. Genebrardus was too blame to fall foule upon Calvin and Beza , and other reformed Writers whom he condemns as guilty of a new Heresie called Autotheanisme , because they said that Christ was God of himself , but he was not the Son of himself . Calvin and Beza did not deny that the Godhead was from all eternity communicated to the Son by the Father ; onely they say ,

1. That the Godhead which is communicated is in it self , of it self truly , properly , essentially Divine ; because the selfe-same Godhead is in the Father and Son whole and entire in both .

2. Because the Godhead which is communicated , is not begotten ; the unbegotten Godhead is communicated to the only begotten Son by an eternall generation .

3 ▪ Because the Godhead which is communicated , Solus Pater est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 id est ànullo superiore Numine Essentiatus sed à seipso Deus . Val. Gen. P●o the 8. 12. 40. & ultimâ . is not caused , produced , created by the Father , as Valentinus Gentilis dreamt . And therefore Genebrardus , Canisius , Gifford , Stapleton , Faber Fevardentius , and the rest are extremely mistaken , when they say that Calvin and Beza deny that the Father did beget his Son in the unity of his own divine essence ; For the meaning of Calvin was plainly this , The Son hath the selfe-same divine nature with the Father , they are Coessential : one and the same God who is the only true God , God of himselfe , not God by participation , or creation , but God by nature and essence ; for Calvin speaks in opposition to Valentinus Gentilis , who denyes the Son and Spirit to be coessentiall with the Father , but saith the Father did essentiate the Son with another manner of essence then his owne divine essence , namely with a created and produced essence . Gentilis saith , the Father onely is truly God , because he only hath an increated Godhead , and the Son hath not the self-same Godhead with the Father .

I had not said so much on this Argument but that I find Papists , Arminians , Socinians , and some bitter Lutherans do all joyn their forces to abuse Calvin , Beza , Viret , Farrell , Simler , Volanus , Gualter , Bullinger , Lavater , the Orthodox Helvetians , and many other reformed Writers upon this Argument . Some say these reverend Divines are guilty of Heresie , Blasphemy , Atheisme , because they say Christ is God of himselfe , though they clearly mean that he is one God with his Father , and that the Godhead which is communicated to the Son by generation is an unbegotten Godhead , a self-Deity . If any one desire to read more upon this Argument , he may consult Valentinus Gentilis , and all that write against him , especially Calvin , and the rest of the Reformed Writers named but now : he may read the Ancients , with whom Arminius was not well acquainted ; for if he had read them , he would not have said that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is not to be found in the writings of the Fathers .

They who are taken with Platonical raptures may read Dionysius , Plato's corrivall ; Maximus Pachymerius and the rest , will give them some light therein . Athanasius , Basil , Epiphanius , Nazianzen , Damascen , speak the same thing either 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; to whom I might adde Iustin Martyr , Anastasius and Cyrill ; as for Origen , I know his writings have been extremely corrupted by the iniquity of his Antagonists , and yet there are many things that are excellent in him , which I am in charity obliged to conceive to be his genuine and proper judgement , and to impute many of his errors to the fraud , ignorance , or malice of such as made too bold with his Works , or else to a kind of liberty of speaking , which good wits are not free from , when they have no adversary in sight who is like to call them to an account for their irregular phrases . Bellarmine is as modest , Bellar. l. 2. de Christ . c. 19. as we could expect such a sophister to be ; only he did not take notice of the controversie between Calvin and Gentilis ; but we will pardon that error ; for we know the Cardinal was not at leasure , and therefore did many times passe sentence upon the Protestants for expedition sake before he had heard their cause . Gregory de Valentia is very ingenuous in this point , Greg. Valent . part. 1. disp. 2. quaest. 1. punct. 1. pag. 718. and makes a fair Apology for the Autotheans . If any desire to take a shorter cut , I shall refer them to three most eminent Divines who have studyed this point exactly , and are very criticall both in state of the question , and their phrases , Chamier , Gomarus and Voetius ; and now , I crave leave to proceed without beging pardon for this necessary digression , because I hope it may be very useful to learned men .

It is now easie upon the due consideration of the premisses to state the point right . It is proper to the Father to have ,

1. The Godhead without any communication of it to him from any other uncreated Person .

2. To have subsistence from , and of himselfe as he is the first Person , and the first personall Principle of giving subsisting life unto the other two Coessentiall Persons . For the first uncreated Person cannot receive subsistence from any person , because he is the first person in order , though all three be equall in respect of dignity and duration ; there can be no person in order before the first Person to communicate his Godhead , or give personall subsistence to him either by generation or spiration , and this must needs be a Characteristicall and distinctive property which declares the subsistence of the Father to be incommunicable . For though all three uncreated persons do subsist in the Godhead , Eadem essentia est in Patre 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Filio 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Spiritu Sancto 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . yet self-subsistence is proper to the Father ; the Father alone is the first personall principle of subsisting life ; the Father is distinguished from the Son , because the Father is unbegotten , and because he did beget the Son ; the Father is distinguished from the Spirit , because he did breath forth the Spirit . But I have said enough of that when I treated above of the inward and personall actions . I need not take notice of their nice exception who say the Father is not his owne Father , and therefore cannot be said to be begotten of himself , or to have subsistence from himselfe ; yet because some take advantage thereby to censure the reverend Doctours of the Church , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hesychius Suidas . I shall stop the Criticks mouths with one Criticisme out of Hesychius and Suidas , To be begotten of ones self ( saith Hesychius ) is to be begotten of none . God is said to be begotten of himself because he is unbegotten ; & Suidas concurs , and doth either transcribe or subscribe . No man ever dreamt that the Father did beget either his Godhead , or his own personall subsistence : for the Godhead were no Godhead if it were begotten ; & we know the Father is not his own Father though Synesius and some such Poeticall wits who meant well have adventured upon such dangerous expressions . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It doth imply a contradiction that any thing should be the cause of it self , or its own effect , for the cause is before the effect , Vocis sono 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 negativus terminus est sed reipsa affirmat . D. Gerrard de Tribus Elohim . cap. 8. Sect. 50. pag. 175. and nothing can be before and after it self ; and there is a friendly opposition between correlates ; the Father cannot be his own Son . But notwithstanding all that hath been alleaged by these Criticall disputants , still it holds good that the Godhead was not communicated to God the Father by any person created or uncreated , and the first person did not receive his personall subsistence from any other person by generation , spiration , or any other way . But I must not dwell upon this Argument .

VII . The uncreated persons are sufficiently distinguished by their personall and inward relations ; The Persons distinguished by their inward Relations . but we must not conceive that there are as many Persons in the Godhead , as there are Relations ; for the Father is related to the Son and to the Spirit ; Spiratio non est fundamentum relationis personalis hoc est propriae & peculiaaris ; relatio autem distinguit vel quà propriavel quà opposita ; paternitas & spiratio , Item filiatio & spiratio non opponuntur , non sunt proprietates peculiaries & incommunicabiles , & proinde non distingunt ; relationes dicunt , sed non Personales proprias & oppositas . Vide Tho. part. 1. quest. 30. art. 2. An distinctio inter essentiam & relationem s●t Realis , formalis , vel rationis . Vide Biol . 1. s●nt . dist. 2. qu. 11. & dist. 26. qu. 1. art. 3. Vide Basilium etiam contra Eunomium . lib. 2. p. 134. and the Son is related to the Father and to the Spirit ; and the Spirit is related to the Father and the Son . But there is a friendly opposition evidenced by some Relations which do help together with the Actions , Order and Properties above mentioned to demonstrate some kind of distinction between the Persons ; The Son as he is a Son , is Relatively opposed to the Father who begat him ; and so the Spirit as proceeding by spiration is Relatively opposed to the Father and the Son who did both joyne in breathing forth the holy Spirit ; Relations distinguish as proper , and opposite .

I might discourse concerning the Order of these persons in working , as well as of their order in subsisting ; something might be spoken of the peculiar manner of their working ad extra : and much might be said of the Incarnation of the Son to declare him to be distinct from the Father and the Spirit ; and something of the effusion of the Spirit ; but I have said enough to evidence that these uncreated Persons are distinguished ; What kind of distinction there is betweene these three divine and uncreated Persons . what kind of distinction there is between them , I am now to show , and that I may be brief and plain in the opening of this weighty point , I shall lay down the truth clearly in some few Propositions .

1. The Father , Son and Holy Ghost are not Essentially distinguished : for Christ and his Father are one , Trinitas est . unus solus immensus naturaliter Deus , praeter quem non est alius Deus . Vide Fulgentium de fide Orthod. John 10. 30. and all three are Essentially one , 1 John 5. 7. The Synod of Calcedon determined , that Christ was Coessentiall with his Father according to his Divinity , and Coessential with us according to his Humanity ; but the naturall Union between us and Christ doth only prove a specifical unity ; but Christ and his Father have one and the self-same Divine and undivided Essence . He must acknowledge more gods , who holds that the Son and Spirit have another or different kind of Godhead from the Father . Essentiam divinam exinanire ut distincti onem personarum demonstre mus est impium ; essentiam autem in ipsâ distincti one complecti absurdum . The Arrians did divide the Nature of the Trinity , and the Sabellians did confound their Persons ; but Christians acknowledge and maintain that there are three Persons , and but one single divine nature in the blessed Trinity ; only the second person did assume the nature of man that he might heale our nature , and save our persons .

2. These three Divine Persons are not distinguished realiter separabiliter : That is , they are not so distinguished , Iunius contra Samosaten . as that they can be divided or separated one from another , as created Persons and Things may . In illâ Trinitatis naturâ sic totum unum est ut nihil ibi possit separari vel dividi : sic totum aequale est ut nihil ibi majus aut minus valeat inveniri . These three Coessentiall persons are omnipresent , they do all three subsist in the self-same omnipresent nature ; nay , they do all three subsist in one another , without any contraction , commixtion , or confusion , as hath been proved at large in the 161 , 162. and the following pages of this Book . These Coessentiall subsiste●ts cannot be separated , or divided any more then their indivisible and infinite Essence can be divided or multiplyed .

3 These three uncreated Persons are truly distinguished ; this proposition is fully proved already in this very chapter : Fulgentius lib. de fide Orthodox . ad Donatū . I know it will be expected by some , that I should say that these three Persons are distinguished Really ; but I shall humbly desire them to consider , that some have by that expression taken occasion to exercise their wanton wits in cavelling against this deep and glorious mystery to the great prejudice of this weighty truth . If they be really distinguished , say some , then they differ essentially , or tanquam res & res , then they may be separated , say others , then there are three Gods , say a third . It is too well known what sport Atheists have made upon this advantage ; and truly it is much at one whether men do professe themselves Atheists or Tritheites ; for he who doth beleeve that there are three Gods , may when he pleases , beleeve that there is no God at all .

Vorstius presses those that call the distinction between the Persons Reall after this manner ; Q●id quid est aliquid seu quod habet aliquam entitatem seu formalitatem inquit Vorstius habet essentiam . If the three persons be really distinguished , then they are tres Res , three reall things ; for the multiplication of persons is reall , and therefore the Son being really distinct from the Father , and the Spirit from both , they must needs have three essences really distinct . And if they are tres Res , then either three substances , or three Accidents ; Consequetiam negamus . but the Reformed Divines cannot saith Vorstius grant , that they are three accidents , because they deny that there is any accident in God ; Tum enim in creatis subsistentia & suppositalitas quia non sunt nihil sed aliquid haberent essentiam ; & consequenter essentiae esset essentia & hujus rursum essentia , & sic in infinitum . Vide Eglisemnium in Crisi , pag. 20 , 21. vide etiam Bis●er●eldium , Smiglecium , Stegmannum , ●esterum in examine Metaphys . Phot●ianae . D. Voetium de unica & simplic . Dei natura , p. 236. Wendelinum , &c. and if they be three substances , then there are saith he three Gods . Valentinus Gentilis and some Ministers of Transylvania reason much after the same manner . I know not whether Master Fry did ever read any of their writings , but sure I am he hath conversed with some of that perswasion , or else , his carnall reason is of neer kin to theirs .

For upon this very ground Mr. Fry doth adventure to explode three distinct persons or subsistencies out of his Creed , See M. Fry his blasphemy and error blown up & down the kingdome with his owne Bellowes , p. 22 , 23. but he will never be able to explode them out of the Godhead : he may sooner explode himself out of the number of Christians ; for if he take away the Divine Person of Christ , he takes away the foundation of christianity . But having shewed him his danger , I desire to satisfie his reason , awaken his Faith , & settle his Conscience in this weighty point : * * Si hic ratio quaeritur , non est mirabile : si exemplum poscitur , non est singulare , Aug. Ep. 3. & li. 15. de Civ . Dei . cap. 13. lib. 15. de Trin. cap. 7. & Iob. Damas. Orth● fid. lib. 1. cap. 9 , if he will deny his carnall reason , and not require any example , to illustrate a mystery above reason , and beyond example : Master Fry will tell us news indeed , if he can make it good , That any Ministers or Members of the Church of God in England do make Iesus Christ a distinct God from God the Father . M. Fry his Bell. 22.

2. He may do well to publish those reasons , Personae divinae Realiter distinguntur quia Scriptura alium dicit Patrem , alium filium , alium Spiritum Sanctum . Iohan. 5. 32. Iohan. 14. 16. & quia Relative opponuntur : atqui opposita , quà talia , non possu●t esse idem ; non tamen distinguuntur essentialiter : omnis quidem distinctio essentialis est realis , sed non è contra . Personae ita sunt realiter idem cum essentia divinâ ut tamen Relative inter se opponantur ; ad haec non sint praedicata Essentialia ; distinguuntur itaque ab essentia divinâ ex natura rei eminenter . Vide D. Voet deunicâ & simplicis . Dei essentiâ , p. 234 , 235 , 236. which move him and the others he speaks of , to be of that opinion .

3. He doth acknowledge that these three , the Father , the Sonne , and the Holy Ghost are equally God , pag. 21. Let him consider his own confession [ these three ] what are these three ? are they three Gods ? No , that he doth abominate : are they three Accidents , no , that is absurd ; are they three substances ? if so , then created or uncreated ; not created , for that he saith none will affirme : are they three uncreated substances ? No saith he , for then they would consequently be three Gods , p. 23.

I hope by this time he sees how easie it is to retort his owne Argument ; and if this retortion may helpe him to answer it , I shall be glad that I have retorted it .

His onely answer ought to be , I doe beleeve that these three are three Subsistents in the same single and infinite Godhead , Phil. 2. 6. Joh. 10. 30. 1 Joh. 5. 7. Heb 1. 3.

Vorstius , Valentinus Gentilis , the Transylvanians require some more curious answer ; but I shall be as plaine , and as briefe as the weight and depth of this Mystery will permit me to be ; I remember that Aristotle saith , Aristotle Ethic. lib. 1. He doth make a truth sufficiently plaine , who brings such proofes as the point in question will beare .

Now it is most evident that supernaturall Mysteries cannot be expounded according to the rules of Art . Pater Filius & Spiritus Sanctus sunt tres Res , & non sunt tres Res diverso respectu : tres Res respectu relationum oppositarum . non sunt tres Res secundum essentiam . Wendelin . Christian , Theolog. lib. 1. cap. 2. pag. 105. Proprietates Personales essentiam divinam nec componant , nec multiplicant , personas autem faeliciter distinguunt . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Justin Martyr .

Some returne this answer , That if by Tres Res , three reall things , you meane three persons ; there are three Real persons in the Godhead ; they are not made three by a fiction of reason , they are declared three by the plaine words of Scripture ; but they were three before any Scripture was written , even from the dayes of eternity . But if by Tres Res , three reall things , you meane three Divine Essences , we do deny that three persons are three Divine Essences , or three Gods ; for these three persons are but one God blessed for ever .

If you aske others , Non distinguuntur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hoc est essentiâ , sed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hoc est Formaliter , sivé 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Personaliter . vide Dama●cen . lib. 1. de side Orthod Modi in divinis non sunt separabiles , sunt autem reales , & modi reales distinguunt realiter quamvis modaliter . Nonnulli distinguunt inter esse Patris , & esse Patrem . Inter esse Quidditativum & esse Personale . Personalitas divina est realis ; distinguuntur itaque Realiter quia distinguuntur Personaliter . Relationes in divinis non componunt sed distinguunt : relationes autem reales realiter distinguunt . Proprietates reales propriè simul & realiter distinguunt . they will say that these three are one Being , but they are three proper and peculiar manners of being subsisting in the same God-head . They have one essentiall subsistence say others , but they have three Incommunicable manners of subsisting . Some expresse it thus , these three are Really distinct , but not Essentially ; Modally , but not separably ; Truly , but Relatively ; Formally , and yet but Personally . Others that meane the same thing , say they are distinguished Secundum esse Personale , non secundum esse Quidditativum .

They then that say the persons are Really distinct , should explain themselves warily according to some of these or the like safe expressions : namely that by really 1 they doe not meane essentially .

2. They do not mean separably .

3. That by really they doe meane that the Relations and personall properties , whereby the three persons are known to be distinguished , are reall relations and reall properties , and not fictions of reason .

The Relations are opposite , the properties incommunicable , and much might be said of the personall actions to the selfe-same purpose ; but I must hasten .

Some do adventure to call this distinction naturall , Richardus Bonavent . & Ioh. de Rip ; personas distingui dicunt per proprietates Absolutas primò , & per Relationes Originis ex Consequenti . Discrimen 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 tantùm sinxerunt Noëtiani . Epiphan. Haeres . 57. Distinctio personarū naturalis essè videtur , licèt non sit essentia lis inter Patrem & Filium naturalem intercedit enim relatio naturalis . Personae per nihil quomodocunque distinctum à personis primariò distinguuntur . Frustra sunt autem qui ideo personas eodem modo distinctas esse somniant quo primò diversa distinguuntur ; illa enim essentialiter distinguuntur . Vide Biel. 1 Sent. dist. 24. & 26. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vide Greg. Nyssen . contra Eu - Eunomium lib. 1. Athanas . Basil , Eunomium cont. Naz. D. Alting . Gomarum , Gerrard . Voetium , Maccov . Wendeli . Glassium , Rhadam , Capreolū , Becanum , Eglis●mnium in Crisi , Meisuerum , Iunium , Calovium . but that is a very dangerous expression , it must not passe without some favourable graines of allowance , nor can it then passe unlesse it be seasoned with some graines of Salt , and be mollified with some faire and Orthodox Interpretation . By naturall distinction , they meane Relative , because say they the relations which are between these uncreated persons are not onely real , but naturall also . The Relation between God the Father and his owne naturall Son is a naturall relation , grounded upon a naturall and personall act●on ; namely , the eternall generation of the Son . The Greek Fathers speake much of the Familiar and proper Emphasis of this naturall Relation between the Father and the Son .

By naturall distinction then they do not meane an essentiall distinction , as if the three uncreated persons did differ in nature ; but naturall , in that sound and Orthodox sense recited above .

I had rather leave my Margin to relate the curiosities of others , then to perplex a meer English Reader with any Scholastical difficulties . I have said enough for the explication of those termes which are most usuall , and yet likely to give offence to such as do not understand the importance of them . I shall therefore conclude this point with Fulgentius his Commentary , which is an excellent Contexture of some pertinent Scriptures for the proofe of the point . Vide Fulgentium lib. de fide Orthod. ad Donatum . When you read ( saith he ) of Father , Son and Spirit , understand that there are three persons of one essence , omnipotence , eternity , &c. For our Saviour saith , I am not alone , but I and the Father that sent me Ioh. 8 , 16. And concerning the spirit he saith , And I will pray the Father , and he will give you another Comforter , even the spirit of Truth , Joh. 14. 16 , 17. Moreover he commanded his Apostles to baptize all Nations in the name of the Father , Son and Holy Ghost . And the equality of the Persons proves the unity of the Nature , Phil. 2. 6. Iohn 5. 18. and from hence he concludes that there are three Persons , and not three Natures in the blessed Trinity .

From what hath been said , it is evident that these three uncreated Persons are truly distinguished , but they cannot be divided ; and it is not so safe to expresse the distinction of uncreated Persons by Termes of Art ; They who say the distinction is Naturall , Vide D. Voetium de unica & simp. Dei natura pag. 235. En Mysterium quod nec capit Ratio , nec demōstrat exemplum Sola enim revelatione divinâ nititur , & proinde fide divinâ suscipiendum est & pieta●e suspiciendum . Vide D. Alting . de Cognitione Dei Relativa . Incomprehensibilis rei imaginem in rebus creatis frustra quaerin us . Aug. lib. 15. de civ . Dei cap. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪ Damas. Orth. fid. lib. 1. c. 9 Reall , Absolute , or Relative , do deny that the distinction is Essentiall , or that the Persons are separable . They who speak most tenderly , say it is Modall , Formall , Personall . They who say it is Naturall in respect of Personall Relations and Naturall Actions , confesse that it is Supernaturall and Mysterious , because the Unity of the Godhead is unquestionable ; the Trinity of Persons subsisting in that Godhead admirable ; both put together undeniable and inexplicable , and yet most necessarily and highly credible .

They who say the Persons are Formally distinct , do mean that they are truly distinct ; they do not conceive that the distinction of the uncreated Persons is grounded upon a meer fiction of reason , or upon the weaknesse of our apprehension , as if we did conceive one Person to be three Persons , because he is called by three names , as Praxeas , Sabellius , and some others dreamt . Nor do they beleeve that this distinction of these three uncreated Persons is only grounded upon the phrase of Scripture : but they do acknowledge that there is a true and proper , not an improper and figurative distinction between these uncreated Persons ; nay , they all confesse that this true and proper distinction is an Eternall distinction ; it was from , and it will last to all eternity , and therefore is not grounded only upon some offices and externall dispensations which have respect unto the creature .

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

ALL points of Doctrine revealed in Scripture are profitable , and precious truths ; and every man is obliged to receive , beleeve and embrace every truth made known to him in , and by the holy Scriptures ; Because all truths contained in Scripture are of equall credit in respect of the Authority of the Revealer ; but all truths are not of equall necessity , weight and importance in respect of the Nature and Matter of the points revealed . There is a vast difference between the nature , matter , weight and importance of these two Propositions ;

1. Paul left his Cloak , Books and Parchments at Troas , 2 Tim. 4. 13.

2. Jesus Christ is God and man , the only Mediatour between God and man , the only and All-sufficient Saviour of his people from their sins .

The first of these Propositions cannot be refused , because it is grounded upon clear Scripture , and he who rejects a point of the least concernment , which he 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 , Fundamentall points described . 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 1 Joh. 5. 7. opened and vindicated at large . 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 , The grand exception . 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 , The answer . It is true that these words are not to be found in the Syriack Edition , Si Syrum caeterosque sequimur , vel hiatus admittitur , vel 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 qnae imprimis elegans turbatur . Mihi qui talem primò usurparunt in S●cris licentiam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 videntur . Heinsius , in locum . 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 , Bib. edit Complut . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 v. 7. 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 * * Merces satis fallaces vendit officina Chr. Plantini Antverpiae in editione 1584 excusa & cum Bib. Ar. Mont. vulgat . 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. Joh. 8. 17 ▪ 18. 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 ; Joh. 10. 3 I and my Father are one , Joh. 10. 30. 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. 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 Joh. 5. 8. 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 Coessentiall Trin-unity of these heavenly witnesses . And divers other learned and judicious men conceive that these words were blotted out in the time of Constantius and Valens the Emperours who were sworn enemies of the blessed Trinity , and professed Patrons of Arrianisme .

7. The Hereticks did blot out those words , Vide Ambros . lib. 3. de Spiritu Sancto . cap. 11. Ioh. 4 , 24. God is a spirit , as Ambrose assures us : and therefore this practise of expunging such words in the Scripture as did refute their errours was too common amongst the Hereticks of old , Jurati veritatis hostes lucem hanc non tulerunt ideoque eraserunt . Vide Heinsium in 1 Joh. 5. 7. as we might prove by witnesses enough , if that were our businesse .

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

9. This Text is cited by the Ancient Fathers , Athanas. Tom. 1. pag. 91 , 92. 93. Cyprian lib. de Unitate Ecclesiae Paxillus de Monomachia . Calovius lib. de Fide Patrum ante Concilium Nicenum . See Mr. Estwicks learned discourse of the Godhead of the holy Ghost . Dr. Alting his Vindication of this Text in his con●utation of the Racovian Catechism . by Athanasius in his dispute with Arrius at the counsell of Nice , and Arrius never denyed it for to be Scripture , which certainly he would have done , if there had been any doubt made of it in the Primitive times .

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

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

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

When Epiphanius hath reckoned up all the Heresies in his Anaceph . he opposes this one Scripture , Mat. 28. 19. to them all , to shew that he looked upon the Doctrine of the Trinity as a Breviary or at least prime fundamentall of the Christian Faith , Irenaeus lib. 1. cap. 2. and Eusebius Pamphilus doth the like . Tertullian de Praescript . c. 14 & 20. I might produce many pertinent places out of Irenaeus , Tertullian , Athanasius , Basil , Nazianzene , Augustin & others to make good this useful observation , Athanas. Epist. ad ubique Orthodox & Orat. C. G. Sab & contra 〈◊〉 . That the prime Fundamentall of the Christian Faith is contained in the Form of Baptism , and founded on Mat. 28. 19. It were easie to shew upon what occasion other * * See Dr. Usher his Sermon 〈◊〉 the Vnity of the Faith . Articles were added to the publique confessions of Faith in the most renowned Churches in severall ages .

Basilius 〈◊〉 Author lib●i de Spiritu Sancto lib. 1. cap. 2. G●eg . Nyssen . de Resur . Orat. 2. Epiphanius Anacephal . Euseb. Pamphilus Epist. ad Palestin . Augustin . contra ▪ Donatist , lib. 6. cap. 25 , & Sermone in Symbolum . Hanc fidei normam — Christus ascensurus reliquit . Ait enim eunies baptizate &c.

Damascen . de fide Orthod. lib. 1. cap. 8. Concil. Ancyran . de Spiritu Sancto . 2. Didymus Alexander .

And it is as easie to prove that the Doctrine of the Coessential Trin-unity was for the matter and substance , if not in expresse terms , in terminis terminantibus as we say , constantly maintained

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

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

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

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

5. The Form of Apostolicall Benediction which stands upon record , 2 Cor. 13. 14. doth cleerly hold forth the Doctrine of the Trinity to be a Fundamentall both of Faith , and Worship ; And all who desire the grace of our Lord Iesus Christ , the love of God , the communion of the Holy-Ghost , for their everlasting comfort & salvation , must beleeve and adore all three as on● God blessed for ever .

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

7. The Doctrine of the incarnation of the Word , the naturall and proper Son of God ; the Doctrines of Christs satisfaction , Divinitas Christi est ipsum Fundamentale hujus dogmatis ; est enim Articulus fidei necessarius necessitate finis respectu communionis internae & invisibilis cum Christo , hoc est cum Dei gratiâ & gloriâ : nec non respectu communionis Ecclesiasticae in visibili caetu . of our Redemption , and justification by Christ as an all-sufficient Saviour , are Fundamentall Doctrines necessary to be known , beleeved and embraced for our eternall Salvation ; for we know the blood of a meere man cannot give satisfaction to the justice of God for those grosse affronts , injuries and abuses which have been offered by man to the infinite Majesty of God . The Church of God is purchased with the blood of God , Act. 20. 28. And if Christ hath not redeemed the Church with the blood of God , then the Church is not redeemed ; your Faith and our preaching are both vain , because you and we are yet in our sins ; for then God hath not received satisfaction for our sins , nor a sufficient ransome for our souls . If the Son of God did not take flesh , then was not God manifested in the flesh ; then the whole mystery of godlinesse which should be without controversie great and precious in the eyes of Christians , will be cheap , and vile , and of no account ; for the whole mystery of godlinesse , 1 Tim. 3. 16. depends upon the manifestation of God in the flesh ; Now the divine person of the Son took flesh ; the person of the Father was not incarnate .

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

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

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

I do not desire to obtrude any thing upon the acutest disputant as Fundamentall that is curious or unnecessary . Nay there are many things necessary for the maintenance of ●his truth , and refutation of contrary errors , when we are to deal with subtile Hereticks , which I do not set before the common people as food fit to nourish them : and for that reason I do desire them , Dogma de Trinitate notat non tam negativam & Elencticam Theologiam quàm Positivam ; & Theses Principales non tam modu● , & 〈◊〉 ho●um G●amatice , Rhetorice , & Logice dogma illud explicandi quàm ipsam rem explicatam , non tam formam ac modum per Philosophicas & Logicas notiones , distinctiones , & Axiomata dogma hoc contra Pseudo-rationa●●os quoscunque tutandi , eorum subtilitates persequendo , & ad absurdum redigendo . D. Voetius de Trinitate , pag. 467. that they will look upon much of my sixth chapter , and of some other chapters in this booke , as ●t for the direction of young Scholers in this weighty point ; for I find young wits apt to be seduced by Logicall subtilities , or rather fallacies , Metaphysical notions , Poetical raptures , nice distinctions and vaine curiosities , from the simplicity of the Gospel of Christ ; and therefore I have taken some pains in divers chapters , but specially in the margine for the direction of hopefull youths , who have been too often entangled and ensnared by Socinian fallacies , and at last tempted into loud and hideous blasphemies . We do therefore lay down these plain truths as necessary to be known and beleeved for the 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. ●6 . Rev. 1. 4. 5.

Reverend Calvin was not so morose and austere in this point as to contend about unnecessary words , Vide Cal. Inst. lib. 1. cap. 13. Sect. 5. & Colonii Anal. Praph . Instit. pa. 36. 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 , Vide Apologiam Voidovij & Ostorodi ad decret. in illustr. D. D. Ord. Belg. an. 1598. Non negamus Dei gratiâ veram filij Dei divinitatem , sed falsam imaginariam , & quam nusquam Sacrae Literae , agnoscunt . Smalcius etiam Zelum suum in propugnanda verâ divini●ate Iesu Christi praedicat in libro de divinitate Christi cap. 25. bu● 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 , Dicit Sabellius patrem , Filium & spi●itum nihil in Deo distinctum sonare . 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 . Dic tres esse , vociferabitur te nominare tres Deos. Dic in una Dei Essentiâ Personarum Trinitatem : dixeris uno verbo quod Scripturae loquuntur , & inanem loquacitatem compresseris . Cal. inst. l. 1 c. 13 sect. 6. Vide D. vo●t●um de necessitate , & utilitate dogmatis de SS. Trinitate page 467 , 468. D. Crocium Synt. nec non Gomarum . 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 . Learned D. Davenant in his Letter to M. Dury . 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 b●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 , 2 Cor. 13. 14. 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Mercur . Trismegist . 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 the object of a Christians faith . 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 o●●inesse to perswade poor tempted soul●s to beleeve that his Father loves them , and ●ears good wil to them . The Father himself loves you , Ioh. 16. 27 and Christ gave himselfe for to deliver us from sin and the World , Death and Hell , according to the will of God and our Father , Gal. 1. 4. And God so loved the world , that he gave his only begotten Son , that whosoever beleeveth , &c.

II. God the Son is the object of our Faith , Ioh. 3. 16. Ioh. 14 1. Ye beleeve in God , beleeve also in me ; even the very Jews did beleeve in God ; they who are Christians indeed beleeve in Christ also . For this end the whole Gospel was written that men might be perswaded to beleeve that Iesus is the Christ the Son of God , Joh. 20. 31 , and that the belief of this grand point is necessary and effectual unto salvation is presently declared in the very same verse , & that beleeving ye might have life through his Name I0 ▪ ●0 . 31. And this is the record that God hath given to us eternal life , & this life is in his Son . He that hath the Son hath life , and he that hath not the Son hath not life . These things have I written to you that beleeve on the name of the Son of God , that ye may know that ye have eternal life , and that ye may beleeve on the name of the Son of God , Ioh. 5. 11 , 12 , 13. And if God give us an understanding to know this , the knowing of , beleeving and living in Iesus Christ the Son of God , the true God , will be effectuall unto life eternal . And we know that the Son of God is come , and hath given us an understanding , that we may know him that is true : and we are in him that is true , even in his Son Iesus Christ . This is the true God , and eternal life . 1 Ioh. 5. 20. It is for want of spirituall understanding if we do not discern that all our hopes of salvation are built upon the Sonship & Godhead of Iesus ; we must beleeve in Christ as he is the naturall & proper Son of God as he is the true God , the self-same God with the Father .

1. 1 Joh. 5. 5. We must beleeve in Christ as he is the Naturall and Proper Son of God , Act. 8. 37. because this is exactly answerable to that deare and fatherly relation of God the Father , Mat. 16. 16 of which we have discoursed so largely in this chapter . 1 Joh. 2. 22. 23 , 24. ver. For as we are encouraged to beleeve in God as the Father of Christ , so are we encouraged to beleeve in Christ as the naturall Son of God : and therefore I have purposely insisted on such Scriptures as do evidently demonstrate this truth , That we are to beleeve on the name of the Son of God and to have life through his name , 1 Joh. 5. 11 , 12 , 13 , 20. Joh. 20. 31. We are to beleeve in Christ as a Mediatour , that our faith and hope may be setled in God ; Who by him do beleeve in God , that raised him up from the dead , that your Faith and hope might be in God , 1 Pet , 1. 21. Now the great encouragement to beleeve in Christ as an all-sufficient Mediator is this , Iesus Christ is the naturall Son of God ; and therefore if Christ will but present us to his Father , we are confident that the Son of God , his natural Son , his proper Son , his only begotten Son will prevaile with his Father for us ; his relation to God , and his interest in God doth assure us that the intercession of our High-Priest will be irresistible , undenyable . Christ glorified not himself to be made an High-Priest , but he that said unto him Thou art my Son , to day have I begotten thee . As he saith also in another place , Thou art a Priest for ever , after the order of Melchise dech , Heb. 5. 5 , 6. We must for the understanding of this Scripture compare three places together , Psa. 1●0 . 1. 4. Psa. 2. 2 , 7 , 8. Heb. 7. 25 , 28. The Lord said unto my Lord , sit thou at my right hand — Thou art a Priest — Psa. 110. 1. 4. The Lord said , Thou art my Son , ask of me , Psal. 2. 7 , 8. Aske what thou wilt , I can deny thee nothing , thou art my Son , it is thy birth-right to be a Priest , and it is proper for a Priest to aske , and intercede . Other High-Priests were men of infirmity , but the Son who is consecrated and perfected for evermore , is able by his powerfull intercession , to save those to the uttermost who come unto God by him , Heb. 7. 25 , 28. Nay all the offices of Christ are grounded on his Sonship ; his kingly power , Psal. 2. I have set my King , &c. Thou art my Son , ver. 6 , 7. His Propheticall power is grounded on his Sonship also , Mat. 17. 5. And behold a voice out of the cloud , Mat. 17 5. which said , This is my beloved Son in whom I am well pleased : heare ye him . I have promised that ye shall be all taught of God , and therfore I send my own naturall Son to teach and instruct you ; he is the great Prophet and Tutor of the Church ; hear ye him , and beleeve in him ; for he is the true Messiah who is to teach you all things , and I haue sent him on purpose for to instruct you . And this is the work of God that ye beleeve on him whom he hath sent , Joh. 6. 29. Joh. 6. 29. But enough of this , Joh. 7. 29. because I have spoken something of it already in the seventh chapter of this book , Joh. 5. 23 ▪ and cleerly proved that Christ could not have gone thorough with any of his divine Offices , Joh. 6 ▪ 68. Joh. 17 ▪ 8. Joh. 16. 27. Mat. 16. 16 ▪ if he had not been the Natural and Proper Son * * Act. 8. 37 Joh. 1. 49. Gal. 2 ▪ 20. 1 Joh. 5. 5. of God , equal to God : read Nathaniels Creed , Ioh. 1. 4● . and Pauls life of Faith , Gal. 2. ver. 20.

2. We must beleeve in Christ as God , the self-same God with the Father . When we know Christ to be God , Rom. 1. 21. we must glorify him as God by beleeving in him . Now I have by many undenyable Arguments proved Christ to be God , and therefore I may safely conclude that we ought to beleeve in him as God ; for cursed is he who beleeves in an arme of flesh . When Peter preached to Cornelius , he told them that Jesus Christ was Lord of all , Act 10. 36. Iudge of all , ver. 42. And that all the Prophets gave witnesse to him , Act. 10 ▪ 36 42 , 43. that through his name , whosoever beleeveth in him , 2 Joh. v. 9. shall receive remission of sins , ver. 43. Phil. 2. 11 , I need say no more but this : He that abideth in the Doctrine of Christ , Ioh. 1. 13 ▪ he hath both the Father and the Son . Ioh. 17. 10 ▪ 20 , verse● , The second Epistle of Iohn , Ioh. 16. 27 ▪ the ninth verse , Every tongue must confesse that Iesus Christ is Lord to the glory of God the Father , Ioh. ● . 23 ▪ Phil 2. 11. The Father is glorifyed in the Son . 1 Ioh. 2. 24. Joh , 14. 13. And the Son is to be glorifyed in all them whom the Father hath given him , Iohn 17. 10. and Christ is to be glorified by their beleeving in him , Joh. 17. 23. And the Father himselfe loves them , because they beleeve in the Son , Joh. 16. 27. And he who honoureth not the Son , honoureth not the Father , Joh. 5. 23. The great mystery of uniting the soule to Christ by Faith ( Eph. 5. 32. ) and making of it one Spirit with the Lord Jesus ▪ 1 Cor. 6. 17. is a main Fundamentall of the mystery of Godlinesse , as shall be proved cleerly before I conclude this chapter .

III. God the Holy Ghost is the object of a Christians divine Faith . God the H. Ghost is the Object of a Christian's divine Faith . The Holy-Ghost speaking in the Holy Scriptures doth teach us to beleeve not only in the Father , and in the Son , but in himself also . It is the Spirit that beareth witnesse , because the Spirit is truth , 1 Joh. 5. 6. There are three that bear witnesse in Heaven , 1 Ioh. 5. 6. but here is speciall testimony given of the Spirit , 1 Pet. 1. 11. 12. that we might be moved to beleeve the spirit , Act. 5. 32. who is to testifie the whole truth concerning the Father , the Son and himself . It is the Spirit ( saith he ) whose speciall office it is to bear witnesse , and therefore there is this speciall testimony given of him that the Spirit is truth ; and then it follows , that the Spirit is one with the Father , and the Son ; one in nature , one and the same God with them both . These three are one , 1 Joh. 5. 7. and the witnesse of God must without controversie be received , unlesse we will make God a Lyer , as the Apostle reasons the point from the 9th verse to the 12th . The Spirit is Truth , the Spirit is God ; therefore the Spirit is the object of Divine faith ; he that tells a lye to the Holy Ghost , Act. 5. 3 , 4 ▪ tells a lye to God , Acts 5. 3 , 4. He that then gives the lye to the Holy Ghost , gives the lye to God ; The testimony of the Spirit is a Divine testimony , 1 Cor. 2. ● , 4 , 5. 1 Cor. 2. 1. 4. the demonstration of the Spirit , a divine demonstration , the power of the Holy Ghost , a divine power . Paul saith his Preaching was not with enticing words of mans wisdom , but in demonstration of the Spirit and of power ; that our faith might not stand in the wisedome of men , but in the power of God . The wisdome , power , testimony of the Spirit , are all of them divine ; the wisdome of the Spirit is infallible , the power of the Spirit is irresistible ; and therefore our most divine faith is built , and doth stand fast grounded and established upon the wisdome of the Spirit , because the wisdome of the Spirit is the wisdome of God , All three divine persons teach ; 1 The Father . 1 Cor. 2. 4 , 5. We read in the Prophets , that all the children of God shall be taught of God , Esay . 54. 13. of all three persons ; for the Father teacheth , Mat. 16. 17. Mat. 16. 17. Ioh. 5. 45. Ioh. 5. 45. and the Son who came out of the bosome of his Father , Mat 11. 25. and yet remained in the bosome of his Father teacheth , 2 The Son . Heb. 1. 2. Ioh. 1. 18 , But the Father and the Son , Mat 11. 27 especially since the Ascension of Christ , Ioh. 15. 15. and the effusion of the Spirit , Luk. 4. 18. do teach the children of God all his Elect by the holy Spirit . Act. 1. 3. And therefore the Apostle shewing how God doth teach his Elect after a more peculiar manner , 3 The Spirit teacheth after a more peculiar manner . so that even babes in Christ , those whom he calleth little children , are preserved even in seducing times , 1 Ioh. 2. 20. and led into all necessary truths , 1 Cor. 2. 10 , 11 , 12. notwithstanding all the diligence and subtilty of those many Antichrists , 1 Cor. 12. 3. who are industrious to deceive ; he saith , they have an unction from the Holy one , 1 Cor. 12. 13. and know all things ; all things necessary to be knowne and beleeved for the obtaining the remission of sins , 2 Cor. 3. 8. &c. ver . 12. Gal. 3. 2. But more especially he shewes that the Spirit doth teach them to continue in the Son and in the Father , Pro. 1. 23. ver. Isa. 59. 21. 24. Isa. 30. 21. and therefore in the Doctrine concerning the Father and the Son , Psa. 119. 102. as it is more expresly set downe in the 9th verse of the second Epistle of Iohn . 1 Ioh. 2. 27 ▪ And then he shewes that the Spirit should abide constantly in them , 2 Ioh. v. 9. to give them cleer and certaine direction in all necessary points , 1 Iohn 2. 27. But the annointing which yee have received of him abideth in you , and ye need not that any man teach you : but as the same annointing teacheth you of all things , and is truth and is no lye , and even as it hath taught you , ye shall abide in him , or it . Ye shall abide in Christ and abide in the truth , which hath been taught you by the Holy Spirit ; and the teaching of the Spirit is cleare and certaine ; for saith he , the spirit is truth and is no lye . Here is the peculiar teaching of God ; the Spirit teacheth us to beleeve in himselfe , aswell as in the Father and the Son . And the Spirit was sent by the Father in the nam● of the Son for this very purpose . Moreover it is evident that the Spirit doth not only teach Babes in Christ , but he taught even the Apostles of Christ . But the Comforter which is the Holy Ghost , Ioh. 14. 26 whom the Father will send in my name , Act. 2. 3. 4. he shall teach you all things , Ioh. 16. 13. Joh. 14. 26. Nay the Holy Spirit did endite all the Holy Scriptures , and inspire the Prophets , Apostles and all the holy men of God in the writing of them . The Scriptures were not written by the will of men , but by the motion of the Holy Ghost . 1 Pet. 1. 11 2 Pet. 1. 21. 2 Pet. 1 ▪ 21 ▪ where the motion of the Holy Ghost is opposed to the will of men , to shew that the motion and will of the Holy Ghost is the motion and will of God . Many other places and arguments might be superadded ; but for the better instruction of ordinary Readers , I shall draw out my Arguments into ranke and file .

1. The Spirit is God . The testimony of the Spirit is the testimony of God , 1 Cor. 2. 1. 4. 1 Cor. 2. 1. 4. The wisedome of the Spirit , the wisedome of God ; 1 Ioh. 5. 6 ▪ 10. and the power of the Spirit the power of God , 1 Cor. 2 , 4 , 5. 13. The teaching of the Spirit is the teaching of God ; Ihe will of the Spirit is the will of God , 2 Pet. 1. 21. 1 Cor. 12. 6. 11.

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

3. The Spirit is the Interpreter of the Scriptures , 1 Cor. 2 , 7 ▪ 10 , 14 , 15. and his interpretation is cleer , certaine and infallible . The Spirit discovers the hidden wisedome of God ; the wisedome of God in a mystery , the deep things of God , which could not have entred into the heart of man , if the Spirit had not revealed them ; and therefore the deep things of God , ● Cor. 2. 10. are called the things of the Spirit of God ver , ●4 . and things which are spiritually discerned , and therefore they are such things as the Spirituall man by the help of the Spirit is able to perceive , discerne , receive , and to say with truth and comfort , Now I have the mind of Christ , now I know the things that are freely given me of God , 1 Ioh. 3. 24 ▪ because the Spirit hath revealed them to me . 1 Cor. 2. 12. Consider the discourse of the Apostle quite throughout the Second chapter of the first Epistle to the Corinthians , Ioh. 6. 69. Isa. 30. 21 ▪ and this point will be very cleer . 1 Cor. 2. 15.

4. The Spirit is the Author of Faith , he gives us supernaturall light , and spirituall eyes , 1 Cor. 2. 8 , 9 , 10. 1 Cor. 2. 8. 9. 10. Ephes. 1. 17 , 18. Eph. 1. 17. 18. He that beleeveth on the Son of God hath the witnes in himselfe . 1 Ioh. 5. 6. 10. The Spirit is called the witnesse , 1 Ioh. 5. 6. 10. And the Apostle assures us that none can say , with faith and full perswasion of heart , 1 Cor. 12. 3. that Iesus is the Lord , till he hath been taught to say so by the Holy Ghost , Iude v. 19. 1 Cor , 12. 3. 1 Cor. 2. 14.

They who are sensuall and have not the Spirit , Iude ver. 19. do slight the testimony of the Spirit ; because the world cannot receive the Spirit , or the things of the Spirit : It is a naturall mans pride and folly to account those things below him which are above him ; for he doth account spirituall wisedome foolishnesse , wheras indeed it is too excellent for him to understand because he is a meer naturall sensual man but these spirituall things are spiritually discerned ; he doth not receive them , The true reason why men do● not beleeve in the Spirit and adore the Spirit . he cannot know them , 1 Cor. 2. 14. This is the true reason why men do not beleeve in the Spirit , and adore the Spirit , because he is the Spirit of Truth , whom the world cannot receive , because it seeth him not , neither knoweth him , Ioh. 14. ver. 17. 1 Ioh. 3. 24 ▪ But saith Christ to his Disciples , 1 Cor. 2. 12. ye know him for he dwelleth with you and shall be in you , Rom. 8. 9. Ioh. 14. in the selfe-same ver. and Act. 5. 32.

5. The Spirit is the Supream Judge of truth , Judicium discretionis non arguit Officium Judicis . even of controverted truths in matters of Religion ; we need not speake of a Private judgement of Discretion , such as spirituall men may passe by the help of the Spirit and word of truth ; nor of that Publick and ministeriall judgement which may be passed in greater or lesser Synods where Pastors and Elders are assembled by the Ordinance of Christ , Legislator judicat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and therefore may pray in faith for the direction and assistance of the Holy Ghost in all their Ministeriall determinations . Minister Publicus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Christianus privatus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vide Reverend . Dr. Davenant de judice ac Normâ fidei . cap. 3. p. 3. learned Dr. Reynolds Confer . with Hart c. 2. 4 , 5 , 6.

But I speak of the supremacy and Soveraignty of Iudgement , which belongs to the Holy Ghost . True it is , that Christ is King and head of the Church , and therefore he is our master , Doctor , Lawgiver . Mat. 23. 10. Iam. 4. 12. But the Father hath sent the Spirit in the name of Christ to teach us the meaning of the Word of Christ , and to lead us into all truth and holinesse by the holy Scriptures of truth . The Spirit did indite the whole Scripture ; and it is agreeable to the light of nature , that he who made the Law should expound it . Vide Aug. lib. de doctrinâ christiana & Enchir. ad Laurentium . This Holy Spirit is a publick Spirit , he governes the whole body of Christ , the whole Church , and speaks in the whole body of the Scriptures & every part thereof , and if we do compare one place of Scripture with another , we shall by comparing of Spirituall things with Spirituall , Doctrina nostra est publica , quia est Doctrina Spiritus sancti in Scripturis publice loquentis . come to understand the saving wisdome which the Holy Ghost teacheth ; which things we speak ( saith the Apostle ) not in the words which mans wisedome teacheth , but which the Holy Ghost teacheth , comparing spirituall things with Spirituall , 1 Cor. 2. 13. The Holy Ghost speaking to us in plain places , Vide Optatū contra Parmen. lib. 5. in Prin. & Tertul ▪ de Anima Quis revelabit quod Deus texit ? P●aestat per Deum nescirc quia non revelaverit , quàm per hominem scire quia ipse praesumpserit . Caeli mysterium doceat me Deus ipse qui condidit , non homo qui seipsum ignoravit . Ambr. Ep. l. 5. Ep. 31. Ez 1 ▪ 30. 19 , 20 , 21. ver. Vide Damas. de orth. fid. lib. 1. c. 1. In fraudem legis facit qui salvis verbis legi● sententiam ejus circumvenit . Contra Dig. Leg. Senatusque consultis . Ama Ecclesiasticas legere literas , & non multa invenies quae requiras ex me — ipso magis inspirante quam hominum aliquo commonente perdisces , Aug. Ep. 120. doth discover to us all that is necessary to be knowne and beleeved for our eternall salvation , and doth thereby give us so much light as that we may sufficiently understand hard places , if we pray as we should , compare and search the Scriptures as we ought in the Spirit of Faith , and modesty , Iam. 1. 5. Ioh. 5. 39. Mat. 7. 7. 1 Ioh. 5. 14. Rom. 2. 2. 3. and practise what we know before , Ioh. 7. 17. Phil. 3. 15 , 16. for we shall at least learne so much wisedom as not to expound hard places of Scripture in any sense that is contrary to the mind of the Spirit cleerly delivered in plaine places of Scripture . If we expound hard places according to the Analogy of Faith cleerly delivered in other places , though we should mistake in the application , yet the Spirit doth so far interpose as to keep us from falling into heresie . And if we meet with no plaine places to expound an hard place by , there is then no danger of heresie ; because all things necessary to salvation are set downe cleerly in the plaine places of Scripture . This conference of Scriptures is an excellent means to bring us acquainted with all Book-cases , the determinations which the Spirit hath made in Scripture , Damasc● de orth. fid. lib. 1. cap. 1 ▪ 2. Aug. de Doct. Christ . lib 1. cap. 35 , 36 ▪ 37 , & 40. lib. 3. cap. 2. Aug. de Trinitate lib. 1. cap. 2. & 4. & lib. 5. cap. 26. Aquin ▪ part. 1. qu. 36. art. 2. Aug. in Epist. 1 Ioh. Tract. 3. and left there upon Record in those sacred Rolls ( which are the treasury of the Church ) for the direction of the Saints . And whether we make use of this ordinance in our private reading , or in the publique ministry , the spirit doth deliver his judgement authoritatively and infallibly in the holy Scriptures , and we may come to be acquainted with the mind and judgment of the Spirit by both Ordinances . Thine eyes shall see * * Nos Ecclesiae Ministerium in honore habemus , internas persuasiones sine externo verbo tanquam Satanae ludibria cavemus ; ex Scripturis sapimus , cum Scripturis sentimus , propter Scripturas credimus : Whitaker de Authoritate Script . lib. 1. cap. 10. prope finem . & Controv. 1. de Script . interpret . qu. 5. cap. 4 , 5. thy teachers , And thine eares shall heare a word behind thee saying , This is the way [ this and not that , behold a cleere direction ] walk ye in it , continue , and go forward in it , do not forsake it ; when we are wavering and even turning out of our way on one hand or the other , when ye turn to the right hand , and when ye turn to the left , Item de Catechis . rudibus . cap 3 , 4 ▪ 6 , 7 , &c. then , even then doth the Spirit resolve us , and put us out of doubt ; when we are disputing , and even yielding up the truth in a controversie , we have a cleer , certain , and infallible direction from the holy Spirit , Isa 30 , 20 , 21. Isa. 30. 20 , 21.

The Holy Ghost doth exhort the Jewes to compare the dimmer light of the Prophers with the cleerer light of the Apostles that so the Sun of righteousnesse may shine in its strength with its healing beams into their hearts ; Verbum Dei est lux , lucerna , lumen ad Deum dirigens i● Agendis , Credendis , Sperandis , amandis . and then tels them that no Prophecy of the Scripture is of private interpretation , because Prophets spake [ as the Apostles also did ] not as the will of man did move , or the fancy of man direct ; but according to the mind and will of the Holy Ghost . Psal. 19. And therefore since all the Scriptures were endited , Psal. 119. 2 Pet. 1. 16 ▪ 19. all are to be expounded by the Holy Ghost speaking in the Scriptures thus compared ;

Vide Chamier . de Veritate Canonis , Interior Magister docet , Christus docet , inspiratio ipsius docet . Aug. Tract. 3. in Epist. Iohan. Non dicit meliorem sed Certiorem Aug. de verbis Apostol● Serm. 27. cap. 4.

Praevidens Dominus Iesus Christus impios quosdam futuros qui miraculis ejus Calumniarentur magicis artibus ea tribuendo , prophetas ante praemisit , Aug Tract. 35. in Iohan. Vide D. Davenant . de judice & Norma fidei , & D. Gomarum .

for the Holy Ghost did move all the Holy men , Apostles as wel as Prophets to write , and teach them what they should write . And though we have no extraordinary revelations now by a voice from the excellent glory for our direction , yet we have that which is better , the writings of the Prophets and Apostles to compare together ; the Prophesies be darke , yet they are sure , more sure then those voices , which may be more easily counterfeited ; & though the Prophesies be dark , yet the Spirit who did endite them , will if you compare them with the writings of the Apostles , Chamier de Interpret . lib. Canon . give light to both , and deliver his judgement as cleerly in all necessary points as if it were written with a Sun-beame ; this I take to be the scope of the Holy Ghost in that excellent discourse , Dr. Reynold , in his learned conference with Hart chap. 2. Divis. 2. pag. 46. Mr. Hildersham in his 145 Lecture upon the 51 Psal. pag. 697. Dr. Alting . Loc. com . 2 Pet. 1. from the sixteenth verse to the end of the chapter . And I have consulted the most judicious and experienced writers upon that place , though I cite but few in the margine , because I have not time to peruse them againe .

True it is that we are not to beleeve every spirit , and therefore are permitted to try the spirits whether they be of God or no , 1 Joh. 4. 1. But in this tryall the Holy Spirit speaking in the Scriptures is the suprem Judge , and the Holy Spirit doth condemn all erroneous and fantasticall spirits , Erroneous and fantasticall spirits are condemned by the Holy Spirit . Vide D. Whitak . controv. 1. de Script . Interpret . qu. 5. cap. 4 , & de Authoritate Scripturae lib. 1. cap. 10. in calce capitis . who forsake old truths , and pretend to follow New Light . The holy Spirit doth constantly teach the same truth in the holy Scriptures ; for he doth not change his mind , or contradict himself . We ( saith the Apostle ) having the same spirit of Faith according as it is written , I beleeved and therefore have I spoken , 2 Cor. 4 ▪ 13 Ingenue fatemur non esse nunc novas revelationes expectandas , sive à summo pontifice sive a Concilio sive ab Ecclesiâ totâ . Canus lib. 2. cap. 7. we also beleeve and therefore speake , 2 Cor. 4. 13. The same spirit doth lead all the faithfull into all truth necessary to salvation , not Absolutely , and at once , but by degrees . For we see the Apostles themselves were for a time guilty of grosse errours Mark 10. 37 , 41. Act. 1. 6. But the faithfull cannot obstinately hold and continue in such odious and damnable errours as do directly overthrow the foundation of Faith ; And for the time in which they do erre , they hearken to their own spirits so farre as they are carnall , and do not as they ought , search , and pray , and wait for the direction of the Holy Spirit . Ma●k 10. 37 , 41. It is not the Spirit of Faith which speaks in them , Act. 1. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Aristot. Ethic lib. 5. cap. 7. Non eritijs matutina lux . Isa. 8. 20. Judices ejus lu●i vespertini , sacerdotes ejus polluerunt sanctum ; injuste egerunt contra legem . Soph. 3. 3. Omnis potestas judicis ministeria●is Legibus adstricta est ; unicus autem ●ummus Judex est , Isa. 32. 22. Iacobi 4. 12. qui quidem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 solus judicat . when they dissent from such as receive the publique Testimony of the Holy Ghost speaking in the holy Scriptures . And therefore the Spirit teacheth us to try the spirits and doctrines of men by the Scriptures , if they speak not according to this Word , it is not because they have new light from the spirit , but because they have no light , no morning light , heavenly light conveyed unto them in that point wherein they dissent , Revelatio mihi in conscientiâ meâ facta est Privata ex parte Subjecti , Publica verò ex parte Objecti . or they have not as yet received it ; the spirit hath not as yet sealed that portion of truth to their consciences , or writ it in their hearts . For the spirit doth not whisper one thing in privat to my conscience , and declare the contrary in his publique Testimony delivered in the Word . Behold ( saith the wisdome of God ) I will pour out my spirit unto you , I will make knowen my words unto you Pro. 1. 23 ▪ Pro. 1. 23. For this is the Covenant of God , Ecclesia Instrumen taliter commovet sed non sola movet ; movent ipsae Scripturae movet Spiritus , & Principaliter movent . Whitakerus . that his Word and spirit should go together , and the spirit should deliver his publique Testimony Authoritatively as it becomes his supremacy and soveraignty in the holy Scriptures . This is my Covenant with them saith the Lord , my spirit that is upon thee , and my Word , &c. Isa. 59. 21. Isa. 59. 21. And by attendance on the ministry of the Gospel in the Church of Christ we receive the Spirit , Non potest Deus nisi per Deum intelligi , sicut nec honorem a nobis Deus nisi per Deum accipit — non cogitando aut dispatando veritatem homo assèqui potest , sed audiendo ab eo qui solus docere potest , Hilarius de Trinitate lib. 5. Vide D. Whitaker de Sacra Scriptura controv. 1. qu. 3. c. 8. Gal. 3. 2. By hearing the doctrine of Faith preached in the Gospel they received the Spirit , and therefore the ministry of the Gospel is called the ministration of the Spirit , 2 Cor. 3. 8. And for these reasons we try the doctrines and Spirits of men by the word of God , because the Spirit who is the Author of Scripture doth every where agree with himself , and there is a friendly relation between the truth of the party witnessing , Judicium practicae Discretionis a dono coele sli pendet , ex infuso lumine Spiritus Sancti oritur , non ex privato sensu aut phantasmate , & ad normam verbi exigitur simul & dirigitur . Distinguit itaque D. Davenantius inter Iudicium Discretionis , & Iudicium Praecipitationis . Non ad enthysiasmos itaque fanaticos , vel asslatus Anabaptisticos fideles remittimus . vide D. Daven . de judice & Normà Fidei . Mr. Hildersham his Lectures upon the 51 Psal. Mr. Ball in his larger Catechism . Dr. Reynolds conference with Hart. Dr. Whitaker above cited . Et Rev. D. Reynold Academiae Oxon. Procancellarii in Concione de Animali homine hoc anno 1649. habitâ . & the truth of the thing witnessed . We do readily acknowledge that the world doth look upon this publique testimony of the Spirit in the word as a private testimony , and are apt to scoffe at them who receive it , as at men led by their own private spirit ; but the true reason is because this testimony of the Spirit is not manifest to them who have not the Spirit . But it is so manifest to them that have had this publique testimony sealed up to their consciences , that they will hold fast this testimony though it cost them their lives . I saw under the Altar the soules of them that were slaine for the word of God , and for the testimony which they held . Rev. 6. 9. The testimony which they held is no other then that publick testimony which the Spirit delivers in the Word , and had privately sealed up to their Spirits . They were slaine for the Word of God , and for the testimony which they held according to that Word . They were Martyred because they gave testimony of that truth , which they had learnt in the Word of God .

I am willing to dwell longer upon this subject , because it is Fundamentum Fundamentorum , and therefore we will for our better satisfaction descend from handling the point in . Generall unto some very weighty points in particular , and shew how the Spirit doth perswade the hearts and consciences of men to receive his testimony in particular controversies , which have been raised and disputed by men of great wit and Spirit .

In the great controversies between us and the Papists , Aug. de unitate● Ecclesiae , cap. 16. in Johan . Tra. 13. Iren. adv haereses , lib. 3. cap. 2. 12. Euseb. Hi. Eccles. lib. 5. cap. 14. Socrat. lib. 4. cap. 23. Theod. Histo. lib. 1. Cap. 16. Aug contra Max. Arian . lib. 1. De Bap● . con●ta Donatistas , lib. 3. cap. 2. Epist , 165. ad Generosun . they do as divers Hereticks have done before them , urge visions , miracles , traditions , successions , prudentiall motives , and sometimes Councels , Fathers , and for a fairer pretence , the holy Scriptures . But when they are beaten off from their pretending to Councels and Fathers by our learned Whitaker , Iewel , Abbot , Vsher , Rainolds , not to name Chamier and other Worthyes , what lamentable shifts do they make when they are pressed to stand to the publicke testimony and judgement of the Holy Ghost delivered in the holy Scriptures ? We do therefore in compassion to their poor soules intreat them to hearken to the Spirit of Christ , and not to the Spirit of Antichrist ; 1 Cor. 2. 13. Ephes. 6. 16. 17. because the right sense of the Scripture expounded by the Scripture is the sword of Gods Spirit where with all heresies whatsoever are overcome by all those good souldiers , who add the shield of Faith to the Sword of the Spirit . But when men neglect the Scriptures , and idolize humane inventions they spend their strength in vaine , The Popes Infallible Supremacy tryed by the Holy Ghost . and are like the blind men of Sodome who wearied themselves to find the doore . The great point of the Popes Infallible Supremacy can never be proved by the Originall , Universall and Perpetuall Tradition of the Church of Christ in all Ages ; no , nor by the unanimous consent of all learned men now living in communion with the present Church of Rome .

The Sorbon Doctors cannot beleeve that the Popes of Rome are not subject to the sins and passions of other men ; and if the succession of Popes which they brag of were to be tryed by Fame , Celebrity , Antiquity , Consent ; it is most evident to all that are acquainted with pure antiquity , and impartiall History , Read the Protestation of learned Protestants , repeated by Bp. Jewel , and Doct. Rainoldes in his conference with Hart , 8 cap. first Division , pag 393. that the Supremacy of the Popes and Papacy would be sufficiently condemned ; but if the Popes infallible Supremacy come to be tryed by the Holy Ghost , speaking in the holy Scriptures , the Popes and Papacy will be infallibly condemned by the Supream Judge .

The learned * * Vide Frācis . Pic. Mirandul . Theor. in expos. Theor. 4ti . Thom. Waldens. Tom. 3. de Sacramentalibus , Doct. 3. pag. 5. Papists do not agree concerning the Infallible Propounder of Fundamentall points ; for

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

2. Others say a Councell without the Pope

3. Others , the Pope and Councell both together ; it seems the Pope is not sent as Peter , to strengthen his brethren , but his brethren must be sent for to strengthen him .

4. Some say both together is not sufficient , either in point of manners , or matter of Faith , unlesse the acceptation of the Church Vniversall be superadded .

5. We are not able to reckon up the number of those who deny the infallibility of the present Church and Pope of Rome .

6. They cannot give us in a perfect Inventory of all * * Vide Formam juramenti prae stand ab Episcopo electo in Pontificali Romano parte primâ . written verities , unwritten Traditions , and Church-definitions , which the whole succession of Popes have upon the credit of their infallibility determined to be necessary for all Christians to know and beleeve . Reservationes , provisione● , mandata Apostolica totis viribus observabo , & faciam ab alijs observari .

I need say nothing of the Papall Reservations , Provisions , Mandates , and all postnate Dictates , and Decrees which Bishops & Metropolitans , are by their* Oath made to the Pope at their confirmation , obliged to observe . Nor will I trouble my Reader with the distinction of Supremacy of knowledge in resolving Church questions ( because that they say belongs to the Fathers , Gratian. Decret. Distinct. 20. Vide Wolfgang Laz. comment . Reipub . Rom. ●2 . cap. 2. Concil. Constan. 1 cap. 2. Theodos. & Valent. Epist. ad discor . in Concil. Chalced. Act 1. Theod. Hi. Ecel . l. 5. cap. 28. Gregor. Regist. l. 4. Epist. 34. who excelled the Popes in expounding of Scriptures ) and Supremacy of Power to decide Church causes . For this latter Supremacy , is that which Popes and Cardinals and all must live by in the Court of Rome ; and the former Supremacy is purposely claimed for the support of this . But it was a long time before the Popes presumed to challenge the power of deciding all the greater causes of the Church thorowout the world ; For the Bishops of Rome were at the first but Bishops within their own City ; then Metropolitans within their own Province , afterwards Arch-Bishops or Patriarks over Metropolitans within their Princely Diocesse ; and last of all their pride and policy being crowned with successe did swell them up to be Popes and Lords over all the Christian , or rather Antichristian world .

The Ecclesiasticall and Temporall Supremacy or Soveraignty of Popes is condemned by Reason and History , D. Vsher , Iewel , Rainolds , Whiker ▪ Abbot , Davenant , Bilson , Chamier , Gomarus . by Fathers and Councels as others have proved at large ; let us not therefore be put off with that ridiculous piece of Sophistry , which is so common ; The Pope is infallible and supream Head of the Church , and Lord of the World , because the Scriptures meane so ; Vide. Aenc . Silv. de gestis Basil . Concil. lib. 1. laco . Almain . de authoritate Ecclesiae cap. 8. Summi Poncifices suas fimbrias nimis extenden●es alios Papas adducunt in teste● . and the Scriptures meane so , because the Pope saith so ; who doth not see that the Scriptures are only put in for a meer stale ? and therefore the Argument had been as strong if they had proved the Popes Infallible Authority and Princely Supremacy , by an ipse dixit at first . The Pope saith he is Infallible , ergo he is so . I am not at leasure to heare what the Pope who hath endeavoured to dethrone Christ , and depose the Holy Ghost , saith in his owne behalfe at Rome ; for if he once bring this great question to be resolved in his owne Consistory , he will soon bring all causes to be decided there also where he himselfe is Plaintiffe , Aske a thief or his fellow whether he be a thiefe . Vide ● . nullus D. de testibus L. omnibus C ▪ co. 4. 9. 2. & 3. c. si testes . Witnesse and Iudge ; only in prudence and modesty he hath entertained a company of Cardinals ( who are to divide the spoiles with him ) for his Grand Inquest .

The Popes Supremacy is unwritten , and therefore he is a fit Judge to decide all controversies amongst the Traditionaries , whose faith is not written in either Testament .

But since the Pope doth strive with the Holy Ghost for the Chair , and Christ for the Throne ; let us heare what Christ and the Holy Ghost do both speake in the Holy Scriptures of Truth , and we shall quickly decide this grand controversie , and many more . Christ is the only Pastour of his Church , he is to continue so and have no successor .

We find in holy Scripture , Christ is the only Head of his whole Church , Ephes. 1. 22. Col. 2. 19. Ioh. 10. 16. Per pastorem unicum intelligimus Christum non Papā Oecume●cum , Ioh. 10. 9. 14. 16 26 , 27 , 28. Sic per Davidem intelligimus Christum , Eze. 37. 22 , 23. 24. Ezek. 34. 23. 1 Pet. 2. 25. Heb. 13. 20 that Christ is the only Head and Saviour of his whole Church , Ephes. 1. 22. Colos. 2. 19. he doth and will continue with his Church alway , even unto the end of the world , to give life , sense and motion to it , and to rule and governe the whole , and every member of it , by the effectuall councell and working of his Holy Spirit .

The Apostles were but Ministeriall Heads , or Principall Members who had a preheminence over the inferiour members for perfecting of the Saints by the worke of the Ministry , 1 Cor. 12. 21. 28. First Apostles : this eminent ministry or Headship did belong to all the Apostles , and not to Peter only ; the power of remitting and retaining sins was given to the other Apostles aswel as Peter , Io. 20. 21 , 22. 23. We deny not Peter to be the first Apostle in time , as Andrew was the first Disciple ; and therefore Peter is first reckoned , Mat , 10. 2. Nay we will not deny him to be most eminent in grace , Cuncti claves regni Caelorù accipiant ex aequo . Hieronym advers. 10. vin. lib. 2. Vt Plato Princeps Philosophorum , ita Petrus Apostolorum Hieron . adver. Pelag. lib. 1. and for both reasons grant him to be first in Order : but we deny that he was chiefe in dignity or Supream in power ; Because we know the Apostles had all equall power ; For Christ sent them all as his Father sent him : they had all of them power to open heaven to beleevers , and shut it against unbeleevers . The power of the Keyes was given upon the confession which Peter made in the name of al the rest , Mat. 16. 16. 18. as he was wont to do , Ioh. 6. 69. The confession was common to all , the promise common to all , the performance common to all , Ioh. 20. 21 , 22 , 23. I need say no more but this .

1. The Papists do entitle Peter to that Supream Soveraignty which belongs to Christ : Vide Glos. extravagant . Ioh. 22. Potestas summa Pap. six . 4. Sac. Cerem . eccles. Rom. lib. 1. sect. 7. Leo's Sermons , Epistles , Rhemish annot , in Mat. 16. 18. But Peter and the rest of the Apostles were joynt foundations built on Christ the only proper head and foundation , Ephes. 2. 20.

2. They entitle the Pope to that power which did belong to Peter , but Peter had no successour in his extraordinary and Apostolick power , the Pope is no Apostle ; Vide Annot. Romae excus . in Cyprian . De aequalitate . Apostolatus qui cum Apostolis morientibus cessavit nec ad Episcopos transijt . and when Peter speakes of his ordinary power , he tells the Elders that he is their Fellow-Presbyter . I who am also an Elder exhort the Elders , Vide Comarum parte 3. Disp. 22. de Petri Apostoli & Papae Romani r●pug . Dr. Raynolds in his conference with Hart Chap. 6. Division 3. pag. 209. 210 , 211 , 212. 1 Tim. 5. 1. But that Peter was an ordinary Bishop of one City , First of Antioch for seven yeers , and then of Rome for twenty-five , cannot be proved by Scripture , no nor by any credible Historian . I know they rely upon Eusebius his testimony . But it is enough for me to reply , that Eusebius his History doth dissent from his Chronicle , and his Chronicle doth dissent from Scripture .

3. Christ hath many Ministers to preach his Gospell , but he hath no Catholick Vicar besides his Spirit , Act. 14. 23 Act. 20. 28 Tit. 1. 5 Phil. 1. 1. Pro Apostolis filij nati sunt ; non Pater unicus papa Oecumenicus . Vide Aug. Enarrat , in Psal. 34. nec non in Psal. 44. who can challenge the Supream Soveraignty of deciding controversies by an infallible Sentence : It is the Spirit that makes the word to be effectuall . 1 Cor. 3. 7. As Christ workes by his Spirit he hath no Vicar ; for he himselfe is with his Disciples alwayes to the end of the world , Mat. 20. Christ himselfe doth Baptize with the Holy Ghost : he himselfe did open the heart of Lydia .

4. The Pope challenges this power over the Gentiles , but Paul was the Apostle of the Gentiles by the appointment of the Holy Ghost , and Peters own consent , Rom. 11. 13. Act. 13. 2. Gal. 2. 9. Paul was chief and laboured more abundantly then any in this service .

5. Peter did never claime or exercise any such power over the Princes and Kingdomes of the world as the Pope doth , Lu. 22. 25 , 26. Mat. 20. 25 , 26.

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

7. If the vices of Popes may make them Supream or their errours infallible , Vna vetula potest esse perfectior ac major ipso Papâ perfectione Gratiae & amplitudinc Virtutum . Turrecrem In Summa de Eccles. lib. 2. c. 82. we are able to prove that by fraud , violence and such like black arts , they have usurped a power over the consciences of men to lead them ●nto Heresie , Antichristianisme , Atheisme ; For by endeavouring to prove their Infallibility by the Scripture , and then venting grosse errours as infallible truths upon the authority of the Pope and Church , they have tempted some to beleeve neither Church nor Pope nor Scripture ; The Pope hath told them that they had as good beleeve nothing as not beleeve all ; and therefore it is to be feared , that too many beleeve nothing at all . Let us then to the Law and the Testimony , The Law . and let Christ and his Spirit be heard speake in them , and we will proceed to tryal with the Papists upon what points they please . The First Table . We will try all their new Tutelar Gods , whether Angels or dead men , or their breaden God in the Masse by the 1 Command . Their picturing of God and worshipping of him by pictures by the Second Commandment .

Their Superstitious benedictions , Magicall Incantations , exorcismes , and all those helps to salvation , which salt , wax , spittle , bells can afford , by the third Commandement ; and so I might proceed to the Holy-dayes , Masses , &c. or try their Popes usurpations , the cruelty of their Inquisition , their allowance of Fornication forbidding to marry , their equivocations , rebellious concupiscence by the Second Table We will by the Gospell of Christ try the Doctrine of Justification by workes , The Second Table . The Gospel . their publick prayers in an unknowne tongue , their denying of the Testament of Christs bloud to the people ; we will examine whether there be more sacrifices of Christ then one ? whether they that dye in Christ rest from their labours ? I might proceed to examine their Doctrine , concerning the Offices and benefits of Christ ; concerning the nature and use of faith , and the Doctrine of the Sacraments , and the rest of the points in controversie between us and the Papists . And truly when I do read such questions as these I cannot but thinke of those Texts , 1 Tim. 4. 1. 2 , 3. Now the Spirit speakes expresly , &c. the Spirit doth so expresly condemne these seducing and erring Spirits , that whosoever will be perswaded by the evident demonstrations of the Spirit , and be over-ruled by his positive definitions in Scripture , will confesse that the Papists were very wise in offering to be tryed by unwritten Traditions , or the Pope and his adherents , in all points in question . It is clear that the Popes have taught for Doctrines the Commandements of men . He that reades the Epistles to the Romanes and Galathians , 1 Cor. 14. Chap. the second Chapter to the Colossians , the second Chapter of the second Epistle to the Thessalonians ; and the plainer places of the Book of the Revelation , will acknowledge the Spirit doth speake expresly .

The Pope must therefore be beholding to his School-men to defend his Doctrine , The grand Pillars both of Popery and the Papacy . and to his Canonists to keep up his Discipline , and pretend no more to Scriptures or pure Antiquity for his Justification .

If the Anti-Scripturists would but hearken to the Spirit speaking in the Scripture , Anti-Scripturists . they would say the Spirit hath magnified both Law and Gospel , and made them honorable , precious and glorious in our eyes .

I will not insist upon those many convincing arguments whereby the Scriptures are undeniably proved to be the word of God , but humbly desire all men to consider whether the true reason ( why those Arguments do not effectually perswade obstinate men ) be not cleerly this , The true reason why men do not beleeve the Scriptures to be the Word of God ▪ because men do undervalue the testimony of the Holy Ghost , and resist , vex , grieve , or quench the Holy Spirit , whose office it is to seale up this and all other saving truths to our consciences and hearts .

True it is that the law of God is written in our hearts by nature , The Law . but our nature is corrupted , and we are blinded with pride , passion , prejudice , with selfe conceitednes and selfe-love , and therefore it is requisite that the wrath of God should be revealed from heaven against pleasing gainfull sins ; nay , unnaturall sins , Rom 1. 18. to the end of the Chapter . The Gospel . Moreover , it is to be sadly considered that the Gospell is not written in our hearts by nature , nor can it be found out by any artificiall Demonstration , but it is discovered to us by Divine Revelation , Rom. 1. 16 , 17.

I know many learned men have used the testimony of humane Authors in a Secondary and subservient way to confirme our Faith in this point : but it is cleer that we must rest our Faith upon the Authority of God in this and all other points , or else our Faith will not be a Divine Faith .

God sweares by himselfe , because he is the greatest , The prime and infallible Truth bears witnesse to it selfe . and doth bear witnesse to himselfe in his word ; Nay , to his Word , in his Word , because he is the truest , for he is indeed the prime truth , the onely Infallible Truth . And hence it is that the Scriptures are called the testimonies of God , and the testimony of the Spirit is so often produced , 1 Pet. 1. 11. Act. 5. 32. 1 Ioh. 5. 6. It is no shame to adhere to the Testimony of God in the weightiest point , Psal. 119. 31 , 46. Hence it is that the Penmen do so often shew their Commission and cry thus saith the Lord . And hence it is that God doth so often own the Scriptures for his word . This is my word saith God , this came from my inspiration saith the Spirit . 2 Tim. 3. 16. 2 Pet. 1. 21. This is my writing saith Iehovah , I will own it , and stand to it . I have written to him the great things of my Law saith God , Hos. 8. 12. The Scriptures are the Oracles of God Rom. 3. 2. They contain the counsel of God , Act. 20. 27. God hath given us sufficient assurance that the Law was written by his own finger , and all other books by his spec●al command and inspiration . All Scripture is given by inspiration of God , 2 Tim. 3. 16 Prophecy●ame not in old time ; the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it came not at any time by the will of man but Holy men of God spake as they were moved by the Holy Ghost , 2 Pet. 1. 21. Our Saviour gives a full testimony to Moses , David , the rest of the Penmen of the Psalms , and all the Prophets ; Luk. 24 , 44. God hath sealed the testimony of the Penmen by miracles on men and divels , we need not expect new miracles to confirm this Old-Testament & ancient Gospel ; both are confirmed by the old miracles which stand upon Record in both ; But if any man preach a New Gospel , we may 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 , Heb. 4. 12 , 13. terrifyed , their hearts smitten , because the very thoughts of their hearts are strangely & unexpectedly discovered , 2 Cor. 3. 6. their souls embowelled , 2 Cor. 2. 16. 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 , Act. 7. 54. and gnash with their teeth , Rev. 11. 10 they are cut to the soule , Act. 5. 39. 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 Cōpanions . O victorious spirit ! What aileth what aileth thee , O thou man of war , and pride , thou Secretary of nature , & Advocate of the Devil to h●ng the head and weep , to 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 , The Familists . 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 , H. Nicolas 〈…〉 the Gosp●l of the ●ingdome . Dr Rainolds Confe●●nce with Hart cap. 1. divis 2. pag , 60. 61 H●●lets Epistle in Queen Elizabeth . 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 , The Anabaptists . 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 Arminians the constant enemies of the Grace of God should consider that the Pelagians the advocates of Free-wil and corrupt nature , The Arminians Enemies of Grace . were confounded with those plain Scriptures which were urged by the Councels of Carthage , Vide Epist. ad Innoc. inter Epist. August . Epist. 90. & 92 ▪ Concil. Arausican . secundum , August . Tom. 7. Contra Pelagian . Milevis , Orenge , and Holy Augustine in his fragrant works .

The Socinians the enemies of the onely true God , The Socinians memies of God Vide Theodoret. Hist. lib. 1. cap. 7. Athanas. contra Arian . Basil contra Eunom . Nazianzen . Hilar & Aug. de Trinitate & contra Arian . Cyrill Alexand. Tom. 5. part . 1. & 2. Thesaurus &c. Father , Son , and Holy Ghost ; should consider that the Arrians were overthrown by the Scriptures in the Nicene councel , and by the godly Pastours of the Church , who instead of broken Scriptures ( which the Arians urged with as much fraud as the devil did , Mat. 4. ) produced plain Scriptures and the whole Series of both Testaments , and so did invincibly refute their blasphemous errours .

The Libertines who claym a liberty of publishing damnable Heresies and blasphemies under pretence of Prophesying , The Libertines might learn , that where the Spirit of the Lord is , 2 Cor. 3. 17 ▪ there is liberty , 1 Cor. 12. 3 ▪ true liberty , but no where else ; for he who protends to speak by the Holy Ghost , 1 Joh. 2 , 22 , 23. and yet denies Iesus to be the Lord , doth at once blaspheme Christ and the Holy Spirit , and is an Anti-spiritual Lyar , an Antichristian Blasphemer , and hath neither Father , Son nor Spirit dwelling in him . For he who speaks by the Spirit doth acknowledge Jesus to be the Lord , The Enemies of the Trinity are Antichristian . 1 Cor. 12. 3. And he who denies the Son hath not the Father . Who is a lyer but he who denies that Iesus is the Christ ? He is Antichrist who denies the Father and the Son ; whosoever denies the Son , the same hath not the Father , 1 Jo. 2. 22 , 23.

In like manner , every Spirit which confesseth not that Iesus Christ is come in the flesh , is not of God but of Antichrist , Dr. Sibs his judgement concerning liberty of Prophesy . 1 Joh. 4. 2 , 3. This is that Vorstian liberty which hath undone so many Nations already , and is now Idolized in England under the name of Liberty of Conscience , by such as have neither Conscience nor liberty . Reverend Dr. Sibbs did exceedingly cry out against this kind of Liberty in his time . Dr , Sibs his Epistle before Mr. Baines his Commentary upon the Ephesians ▪ He would not have way given to Vorstian lawlesse licencious liberty of prophesie : that every one so soone as he is big of some new conceit , should bring forth his abortive Monster ; for then the Pillars of Christian Faith will soon be shaken , and the Church of God which is an house of Order , will be●ome a Babel , an house of Confusion . The dolefull issues of which pretended Liberty , we see in Polonia , Transylvania , and in Countries neerer hand .

I might proceed , but this is sufficient for a taste ; and if I should but name all the errours of this age and not confute them , I should abuse my Reader , and therefore I desire to stop in time , and beseech all that are spiritually minded to hea●ken to the Spirit speaking in the word . A● Exhortation to beleeve the Holy Spirit . Beloved beleeve not every spirit , but beleeve the Holy Spirit , who is the Author of the Scriptures , the Author of Faith , the Iudge of Controversies , the interpreter of the Scriptures , the Doctor and comforter of the Elect , and he will lead you into all necessary truth for your present edification and everlasting Salvation .

The Holy Spirit will assure you that the Scriptures of truth were all written by his own Authority , The Spirit doth testifie that the Scriptures are the ●ord of God . and you may safely set to your seale , when you have received the infallible testimony of the Holy Ghost . We are witnesses of these things ( saith the ●postle ) and so is the Holy-Ghost also , Act. 5. 32. We shall never receive the word , The Testimony of the Spirit supports our Faith in time of Temptation as the Word of God , with joy , reverence , submission and assurance of Faith , specially in times of ●ffliction and temptation , unlesse we receive the witnesse of the Spirit , and ground our Faith upon the wisdome and evident demonstration of the Spirit . When we look upon the word of God , and consider , Arguments for the Holy Scriptures . See Mr. Hildersham upon the 51 Psalme and the seventh verse , his 145. Lecture . Mr. Ball his larger Catechisme . Master Hieron of the Dignity of the Scriptures . Reverend Mr. White in his book newly Printed called the way to the Tree of Life , the second and third chapters .

1 , The wonderfull consent of all those Holy and selfe-denying men that penned it . 2. The marvellous fulfilling of all the strange Prophecies in the fullnesse of time appointed by God . 3. The Admirable Providence of God in preserving the Scriptures notwithstanding all the rage and malice of Hereticks and persecutors . 4. The supernaturall Miracles wrought for to confirm it . 5. The Harmonious testimony that the Church , Martyrs , Saints , have in all ages given to it . 6. The Antiquity , Majesty , Efficacy of it . 7. The divine and heavenly matter contained in it , 1. Mysteries above reason , Ps. 119. 129 1 Cor. 2. 9. 2. Commands contrary to our corrupt nature , sent to all Nations , and even to the greatest and proudest of men . 3. Threats beyond the strength of man to inflict ▪ or the capacity of man to comprehend an hard heart , a seared Conscience , and yet a trembling Spirit , a reprobate mind and sense , a spirit of madnesse , giddinesse , horrour or slumber , an everlasting worm , eternall fire , torments with the devil and his Angels . 4. Promises and rewards beyond the power of man to bestow , or wisdome of Angels to comprehend , 1 Pet. 1. 12. Ephes. 3. 10. 5. The fall , corruption , Redemption , Salvation of man wonderfully declared in the Holy Scriptures : the inward frame and disposition of mans heart , his secret thoughts and most intimate projects , his reserved wishes , desires , ends , and purposes undenyably discovered for his conviction , even to admiration and amazement , 1 Cor. 14. ●5 . then the reason of man is even confounded , the obstinacy of mans heart subdued , all the pride of humane glory stained , and the Scriptures appeare to be the word of God . The Testimony of the Spirit mak● all other Arguments effectuall for our conversion unto true Faith .

But now all these Arguments and many more which I could name , will not be effectuall for our regeneration and conversion , untill the Spirit be pleased to set all home upon the heart by his own irresistible efficacy , and seale this truth to the Conscience by his own infallible testimony . But when the Spirit speaks to and works upon our spirits , Vide Scholasticos de dono Discernendi credenda à non credendis . Lombard . lib. 3. dist. 34. B●navent . sent. l. 3. d. 34. qu. 1. Argentin . Ib. Aquin. secund. q. 8. a 4. q. 9 a. 1. Parisiēs . de Legibus cap. ●1 . Gerson . de exam. Doct. p. 1. con . 6. Mirandul . de fide & ordine credendi . Vide Sententiarios passim de Dono intellectus , Scientiae , & Consilii . then we do assent and consent , to all the proposals of God ; our very thoughts are captivated and subdued unto the obedience of Christ , 2 Cor. 10. 5. Our Conscience is convinced swayed and undeniably obliged to beleeve what is promised , allow what is commanded , our will made willing to chose both , the affections to embrace both , our whole man to follow after both according to the directions of God for performing what is commanded , and obtaining of what is promised , Rom. 7. 12. 22. Psa. 119. 106 , 112 , 113 , 127 , 128 , 167 , 173 , 174.

I must acknowledge my absolute total and universal dependance upon the infallible wisdome , Our absolute dependance upon the Infallible Spirit . infinite truth , power , majesty , greatnesse , and goodnesse of the Holy Spirit , and confesse that he hath soveraigne Right and divine authority to reveale and prescribe whatsoever he pleases upon the rewards and penalties of everlasting life and death . Theologi● est doctrina supernaturalis divinâ revelatione , non scientifica demonstratione tradita . Johan. 9. 29 Johan. 5. 47. Spiritus Prophetis & Apostolis imo & sibi ipsi in eis testimonium perhibuit . Vide Hen. Gandaveni . Sum. part. 1. ar. 9. q. 3. Greg. Homil. 19. in Ezek. Aug ▪ Tract. 3. in Ep. Johan . Hilar. lib. 2. de Trin. prope . finem , & p. 174. And I am obliged to beleeve and embrace al that the Spirit teacheth without any contradiction , though it seeme never so improbable to my carnall reason , and be really contrary to my corrupt affections , ends , and esianes . 1. Apprehension . The spirit teaches me how to apprehend and judge of spirituall things after a spirituall manner ; 2. Approbation . for the spirit teaches me what to approve , 3 Election and what I should disallow , 4. Prosecution . Phil. 1 ▪ 9 , 10 , 19. I must choose what the Spirit approves , 5 Fruition ▪ and then prosecute what I have chosen with care , 6. Satisfaction . hope , desire , and embrace what I attaine to with love and delight , Psal. 16. 5. 6. 11. and in a word rest satisfyed with the love of the Father , Psal. 73. 25 ▪ 26. the grace of the Son , and the communion of the Spirit , as my al-sufficient and satisfactory portion for evermore , Psa. 16. 7. Psal. 17. 15. Psal. 63. 5. Iustifying saith depends upon the testimony of the Spirit .

Faith is that Grace which enables and enclines us upon the divine testimony of the Spirit to depend on Christ for righteousnesse and life according to the tenour of the Covenant of Grace . Vide Origen . 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Simplicitas nec non majestas summa Evangelii cum efficacia conjuncta Philosophos , reges , mundum vicit . Vide Aug. l. 13. contra F●ustum . c. 5. Gandav . sum . part. 1. art. 9. q ▪ 3. Scotum . in . 3. Dist. 23. q. 1. Occham . p. 1. l. 1. c. 4. Aug. l. 1. contra Ep. Fundamenti c. 5. Whitta . Disp. de Sacra Script . Contr. 1. q. 3. c. 8. Mr. White his way to the Tree of Life . The divine Testimony of the Spirit is the true ground of justifying Faith ; but Historicall Faith which may be in Devils Jam 2. and Temporary Faith which may be in Reprobates , Luke 8. are not truly grounded on the Testimony , wisdome , Authority , Revelation , or demonstration of the Spirit . We read of a Revelation of flesh and blood , Mat. 16. 17. And the demonstration and Revelation of the Spirit . 1 Cor. 2. 4. 10. 14 , 15. Ephes. 1. 17. A man who hath nothing but sense and Reason in him may have an Historicall or a Temporary Faith ; but he who doth upon the divine Testimony of the Spirit beleeve that Iesus is the Christ , he is born of God , of the Spirit of God , and hath the witnesse in himself , 1 Joh. 5. 1. 6 , 10. For the regenerate and they only have a spirituall understanding in them to know him that is true when he is revealed unto them by the Spirit of truth , Vide Chrysostom . Homil. 57. in Johan . 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Biel. 3. Sent dist. 23. qu. 2. art. l. Majus lumen in Scientiâ , majus robur in fide Spiritus rationem dirigit , voluntatem determinat , fidem infundit●vide etiam Aqu. secundae qu. 2. art. 3. & pag. 1. qu. 1. Almain . in 3. sent. Dis. 24. qu. unica . August . lib. 3. contra Peti● . cap. 6. & Retract . lib. 1. cap. 14. Chrysost. Homil. 46. ad . Pop. Antioch . 1 Joh. 5. 20. 1 Cor. 2 , 14 , 15. Deut. 29. 4. For the Demonstration of the Spirit is not understood by us untill we are renewed in the spirit of our mind , so that we can look upon the Divine truths testifyed by the Spirit with a spirituall eye , and discern them after a spirituall manner , 1 Cor. 2. 14. And therefore the Testimony of the Spirit is not received but by our renewed Spirits , Rom. 8. 16. Before we are Regenerate , we receive divine truths only because we judge them reasonable , or because we find them in the Scriptures , Tam certo scimus novum instrumentum esse divinum ac Judaei sciebant vetus instrumentum esse Divinum . Joh. 9. 29. Joh. 5. 47. Joh. 5. 39. Our want of Christ . The worth of Christ ▪ and we beleeve the Scriptures upon an Humane Testimony , and therefore only with an Humane , not a Divine Faith . But the Spirituall man beleeves all upon the testimony of the Spirit , and doth constantly beg the direction of the good Spirit . O thy Spirit is good saith David , teach me , lead me , quicken me by thy Spirit , Ps. 143. 10 , 11. Finally , this good spirit discovers to a man before he beleeves , 1. His want of Christ , 2. The worth of Christ .

His want of Christ by reason of 1. His hainous sins which are inexcusable , damnable . 2. His Spirituall wants which are innumerable . 3. His present misery , and slavery , which are unspeakable , unsupportable .

The worth of Christ , because he is an All-sufficient Saviour , and only Saviour ; the Spirit discovers the treasures of Free grace , the mysteries of Divine Faith , which even Angels admire , the unsearchable riches of Christ , the fulnesse of God , able to satiate the soule with heavenly , glorious , everlasting happinesse , and even infinite content . Then the soule is convinced by the Spirit of God , The truth and goodnesse of the Covenant of Grace . not onely of the truth , but goodnesse of the Covenant made by God with man in Christ , and that there are better things laid up for beleevers in Christ , then any are or can be bestowed by Sathan upon his greatest Agents , and dearest favourites , the darlings of the flesh and world , and upon this account the soule is perswaded by this demonstration of the spirit , to close with Christ , and deny itself , to have no ability , wisdome , righteousnesse , will of its own , but to seek wisdom , Righteousnesse , Sanctification , and Redemption in Christ . 1 Cor. 1. 30. In a word to deny its own will , and take the will of Christ for its rule and compasse , to do or suffer any thing for Christ , to lose or sell all for him .

The good spirit perswades us 1. To prize Christ highly , Psal. 119. 103 , 111 , 112 , 127 , 128 , 140. even above all the kingdomes of the world , and glory of them . 2. To beleeve in Christ stedfastly . 3. To love Christ deerly , Phil. 3. 8. better then our selves , We must prize and love Christ above all things , and cleave to him for evermore . or dearest friends , better then worldly treasures , sensuall joy , or any carnall contentments whatsoever . 4. To follow Christ fully that we may enjoy him eternally , as our Crown , our happinesse , our heaven . And to this end and purpose to set up the word of God in our Consciences as our only rule for to direct us Psal. 73. 26 , 28. 1. In all points of Faith , 2. In all parts of worship , 3. In all passages of our life and conversation : that we may cast out the world , the Devil , nay flesh and self and all to make roome for Christ .

Now when the Spirit hath by its own evidence , Faith in all three persons . testimony , authority , wisdome and efficacy wrought Faith in the soule , to carry it into the armes of Iesus Christ , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Christ doth bid it welcom , Rom. 5. 2. embraces , kisses it , and takes this young beleever by the hand , Eph. 2. 18. and puts him into his Fathers bosome . Joh. 14. 6. And when we are thus brought to beleeve in Father , Heb 7. 25. Son , 1 Pet. 1. 21. and Holy Ghost , then we are fitted and prepared to worship and obey all three glorious persons as one God blessed forever . And therefore , I may now proceed to speak of the worship of all three , and then of our obedience to all three .

2. This grand Mystery of Faith hath an effectuall influence into our Gospel-worship . The worship of the divine Trin-unity . He takes the name of Father , Son , and Holy Ghost in vain , and doth not make that Holy use which he should of the Titles , Properties , workes and Ordinances of all three , who doth not with Knowledge , Faith , Reverence , sincerity and spirituall joy worship all three ; for this is true Gospel-worship . And therefore , The fourth and fift chapters of this Treatise must be compared with this ninth chapter . I would intreat my Reader diligently to consider what I have delivered in the fourth , and fifth chapters of this Treatise concerning the divine Nature , Titles , Properties , works of all three in order to worship for the glory of the thrice illustrious , and yet single God head ; and then if he will study the scope of the first Table of the Holy Law of God , and the substance of Gospel-worship , he will acknowledge that every one who beleeveth in all three persons will find his Faith obliging and inclining him to worship al three glorious persons as one God blessed for ever .

1. God the Father is to be worshipped under the Gospel as the Father of our Lord Jesus Christ , and our Father in him . God the Father is to be wo●shipped with Divine worship . I have touched this point already , and because it is not much controverted by our grand enemies , I shall not insist long upon it .

All the knowledge of God which we gain by the Scriptures of truth , See learned Mr. R●ndoll his great Mystery of godlinesse . is revealed to us on purpose for our direction in the worship of God ; we must not worship God according to our own devices , but according to that discovery which God hath made of himselfe to us in his Holy word , Dr. Downham on the Lords Prayer . not onely in respect of his divine nature ( as when our Saviour saith God is a Spirit , Mr. Burroughes of Gospel-worship , and Gospel-conversation . 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 , Mr. Thomas Goodwin his Triumph of Faith . 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 ; Distinguendum est inter objectum considerationis , & objectum Adorationis ; inter objectum , Adorationis materiale & Formale . Pater enim quà Pater abstractà ratione Deitatis non est adorandus ; ipsa enim Deitas est ratio Formalis Adorationis . 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 . Eph. 3. 12. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ▪

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 , In what sense 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. Jer. 2. 27. To Saints , Is. 63. 16. Isa. 63. 16. Doubtlesse thou art our Father , Deut. 32. 6 though Abraham be ignorant of us , Jer. 31. 9. 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 ; Christ is our Father nay all three persons have a Fatherly care of us , Isa. 9. 6. Heb. 2. 13 , 14. 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 , The Holy Ghost is our Father . 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 , God the Father considered as our Father in a peculiar way . 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 . Evangelicall encouragement to Gospell-worship . 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 ; Ioh. 20. 17. Eph. 3. 14. 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 . 1 Tim. 1. 2. 2 Tim. 1. 2. Tit. 1. 4. Phile. 1. 3. Rom. 1. 7. 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 . 1 Cor. 1. 3. The Apostle wishes us grace and peace from God our Father , 2 Cor. 1. 2. and the Lord Jesus Christ , Gal. 1. 3. Rom. 1. 7. and in like manner 1 Cor. Phil. 1. 2. 1 3. 2 Cor. 1. 2. Col. 1. 2. Observe that solemn forme of thanksgiving . 2 Cor. 1. 3. 4. Blessed be God , Col. 1. 3. even the Father of our Lord Iesus Christ the Father of mercies , Eph. 1. 2 , 3. and the God of all comfort , 1 Thes. 1. 2. 2 Cor. 1. 3. 2 Thes. 1. 2. Oh how willingly and cheerefully do we run to the God of all mercies and comfort in a time of temptation and affliction ! Joh. 16. 27. 2 Cor. 1. 4. 1 Pet. 1. 3. 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 . Christ redeemes us according to the will of God and our Father , Gal. 1. 4. Iohn 10. 17 , ●8 . Blessed be the God and Father of our Lord Iesus , who hath blessed us with all spirituall blessings in heavenly things in Christ according as he hath chosen us . Ephes. 1. 3 , 4 ▪ 11. Much more might be said to this purpose ; but this may suffice : It is now time to proceed to my next Point , which is , that

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

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

The Papists are deeply engaged to prove that religious honour may be given to a Creature , at least in some degree : The Papists . their distinctions are so well known that I need not to insist upon them . Cultus latriae , duliae & hyperduliae precatio est directa vel indirecta . Absoluta aut relativa ; Suprema vel subalterna ; transitoria velfinalis ; oblatoria aut extra oblationem . Card. Perron . in responso ad Regem M. Britan. l. 5. c. 20. Smigl . de Monstris Arrianorum . c. 9. Vide sis Caje●anū , Suarez . Valent. in Thomam . part. 3. q. 25. art. 1. & 2. Cardinall Perron exceeds them all for sophisticall distinctions , which he who is at leisure may read in his fifth Book , and twentieth Chapter of his Answer to King Iames. But Smiglecius being engaged against the Socinians , states the Point right ; he distinguisheth between Christs Naturall Power , as he is the Naturall and Coessentiall Son of God , and his Delegated Power which he hath as Mediatour , and concludes that Christ is to be worshipped as he is the Naturall Son of God with Divine Worship , because his Naturall Power is his Divine Nature . But ( saith he ) Christ is not to be worshipped in the second consideration with Divine Worship . Doctor Rainolds in his Book de Idololatria Romana hath abundantly refuted all that the Papists bring to excuse their Idolatry , and proves clearely , that It is Idolatry to give Religious honour to any Creature ; I shall not therefore trouble my Reader with any set-dispute upon that Argument .

The Socinians tell us that The Father is the only Absolute Supreme Independent God , but Christ is a Dependent and subordinate God : 2. The Socinians . And therefore may be worshipped as he is Mediatour with a Relative and subordinate Worship , Vide ●rellium de uno Deo Patre sect. 1. sect. 36 , 37. which they are not affraid to call Divine Worship . But they confess that they worship the Father only as the supreme Cause , the First Efficient , and the last End : Socin . c. prae● . Wie . Volket . instit. l. 4. c. 11. But they worship Christ as the second or middle Cause of our Salvation , and the intermediate end of Religion . The ground and formall Reason of this subordinate Worship is ( as they conceive ) Christs mediatory Office , Socin . de Adorat . Christi cum Christiano . Franken . & Fran. — Dav. & Antithes . Francisci — Davidis , Ostorod . Instit. cap. 10. the new subordinate Godhead , and Lordship over us bestowed upon him for his obedience unto death , which they say , is the Mediate , as his Exaltation is the Immediate Cause of this Subordinate glory .

The Arminians in their Apology , and other writings , The Arminians . endeavour to excuse and gratifie the Socinians ; Remonst. Apolog. c. 2. & 16. p. 153. Rhapsod . l. 1. c. 9. for they deny that our grand Argument taken from the Divine Honour and Worship of Christ , doth sufficiently prove his Nature to be Divine , and Christ to be one God with his Father . This Argument , say they , is not invincible , and irrefragable , nay , they call it a leaden Argument , because this Divine Honour is given to him by his Fathers gratification in time .

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

Divers Learned , * * Securius locuti sunt viri gravissimi ante exor . tum Arrium , Nestorium Pelagium , &c. sic & nonnulli qui inter reveren dissimos merito recensentur ante enatas controversias Socinianas Remonstranticas , &c. Junius defens . Trinit. contra Samosat . p. 3. pag. 190. Exam. Grat. Prosp. part. 2. sect. 5. Chamier . tom. 2. l. 1. c. 4. Polan . Syntag. l. 2. c. 31. Polyand . prima concert contra Socin . c. 21. Paraeus Iren. c. 28. Method controv . ubique c. 31. Camer . tom. 3. Praelect. pag. 173. Maccov . misc . q. 5. Disp. 35 , 36 , 37. Clut . Id. Disp. 3. 4. 40. Beza . Col. momp . part. 1. pag. 196 , 197. Zanch. de 3. Elohim cap. 12. l. 1. Epist. 9. Voet. de Adorat . Christi . Orthodoxe , Judicious Doctours of the Church have given the Enemy too much advantage by their unwary expressions in this Point : and the vigilant Enemy hath taken that advantage and made a very vnhappy use of it , to the great prejudice of Christianity . Vno absurdo dato mille sequuntur ; Error parvus in Principio fit magnus in Fine . I do therefore entreat the most accurate and nice Reader at his best leasure to read Iunius , Chamier , Polanus , Polyander , Pareus , Camero , Maccovius , Cluto , Beza , Heidan , Diest , Zanchius , Voetius , Altingius , and other sate Writers upon this Point , who have observed every turn , ward , shift of the Enemy , and have given a very faire account of all .

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

1. Divine excellency , infinite Majesty , and Perfection , is the Formall and Adequate ground and reason of Divine Worship . Roman. 1. 21. ad 25. Lactant. Instit. l. 1. c. 19. Si honos idem tribuitur aliis , ipse comnino non colitur , cujus religio est illum esse unum ac solum Deum credere . For by Divine Worship we do acknowledge and declare the Infinite Majesty , Truth , Wisdome ▪ Goodnesse and Glory of our blessed God . We do not esteeme any thing worthy of Divine Honour and Worship which hath but a finite and created glory ; because Divine Honour is proper and peculiar to the only true God , who will not give his glory to any other who is not God . God alone is the Adequate Object of divine Faith , Hope , Love , and Worship ; because these graces are all exercised , and this worship performed in acknowledgement of his infinite perfection , and independent excellency ; Cyprian . ad Fortunat. de exhort . mart . c. 2. Tertul. de Idol . c. 1. Idololatria Dei honorificentiam usurpat , & vendicat creaturae . Ambros. in Epist. ad Ephes. c. 5. Gr●g . Nyss Orat. in laudem Bas. mag. Gr. Naz. Orat. in Christi Nativit . Aquin. in Epist. ad Ephes. cap. 5. lect. 3. and therefore no such worship can be due to any thing below God : But the most glorious and excellent Creatures are all below God , and therefore that point is cleare .

2. The Father , Son , and Holy Ghost are one and the same God , The same Divine worship is due to all three divine Per●ons . as hath been proved in the fourth Chapter of this Treatise ; and therefore one and the same worship is due to all three , because they are Coessentiall , Coequall , Coeternall ; they have one and the same divine nature , excellency , perfection , and essentiall glory ; and therefore the same acknowledgement is due to all three both from men and Angels . There is not one kind of divine honour due to the Father , and another to the Son , nor one degree of honour due to the Father , and another to the Son ; for there can be no degrees imaginable in one and the same excellency , which is single because infinite ; and what is infinite doth excell and transcend all degrees and bounds . And if there be no degrees in the ground and Adaequate reason of Divine Worship , There are no degrees in the Ground of Divine Worship . Joh. 10. 30 Iohn 5. 23 Phil. 2. 6 , 11. there can be no ground or reason of a difference of degrees in the Worship it selfe . The Father and Son are one , Iohn 10. 30. one in Power , Excellency , Nature ; one God , and therefore are to be honoured with the same Worship , Iohn 5. 23. All men should honour the Son , even as they honour the Father ; every tongue must confesse that Iesus Christ who is man , is God also , and therefore equall to his Father . And it can be no robbery , no derogation to the Fathers honour for us to give equall honour to him , and his coequall Son , who subsists in the forme of God , in the nature of God , Phil. 2. 6 , 11. You see the Divine Nature , the infinite Excellency of Iesus Christ , is an undeniable ground of this coequall honour , and therefore the Worship due to Christ as God , the same God with his Father , is the very same Worship both for kind and degree which is due to the Father .

3. This Divine Honour was due to Iesus Christ , before there was any creature to give him his due . Christ was * * Adorabilitas est Attributum Dei absolut●● , sive essentialis proprietas . Adoratio autem supponit aliquam creaturae actionem . Deus sine Adorabilitate non est Deus , fuit autem Deus ab aeterno sine actuali adoratione . Vide Zanchium ●b . 1. de incarnatione . Voetium qu. An Christus quà mediator sit adorandus . Adorable , Worshipable , that is worthy of Divine Worship before there was any man or Angel to adore , to performe actuall Worship , that Divine Worship which was due to him for his infinite excellency from all eternity .

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

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

6. The office of Christ , his discharge of his office , The difference be●ween the Motives to and Formall Reason of Divine worship . by his active and passive obedience , and glorious benefits which we receive thereby , are excellent motives to excite us to give that Divine Worship to Jesus Christ , which is due unto him for his owne infinite excellency ; but his infinite excellency , is the Formall , Proper and Adaequate Ground , Reason and Cause of all the Divine Worship which we performe to Iesus Christ , and that for these reasons .

1. Because if man had never fallen , and Christ had never died for mans Redemption , this Divine Worship had been due unto him , for his infinite and eternall excellency , as hath been proved .

2. Because the Father and the Spirit are not Mediatours as Christ is , Unicum tantum est Religionis & religiosae Adorationis objectum , unus nempe verus Deus , Pater Filius & Spiritus Sanct. Vide Molin . in novitate Papis . Riv. Dec. ad pri. Praecept . and that Office which is not common to all three Persons cannot be the Prime , Immediate , Proper , Formall cause , Ground or Reason of that Divine Honour and worship which is due to all three as one God blessed for ever ; nay no Office whatsoever can be the proper cause of Divine Honour .

3. Because this Divine Honour was due to Jesus Christ from all eternity , Omnis Ratio Formalis in Objecto naturâ prior est omni actione in objectum illud tendente : passio Christi autem posterior est Adorabilitate , imò & ipsa adoratione filii Dei . before his Incarnation , Passion , &c. and therefore this Divine Honour is not bestowed upon him as a reward of his Active or Passive obedience ; for no worship or thing can be before its Formall Cause .

4. Because Jesus Christ is a Mediatour according to both Natures , and therefore according to his humane nature as well as his Divine Nature ; but all the honour due to Christ according to his Divine Nature was due from all eternity , and there is no Divine Honour due to him for and by reason of his humane nature , or any perfection which doth truly and properly belong to Christ as man . He who was borne of Mary , is to be adored with Divine worship , but not for that reason , because he was borne of Mary , but because he is God , the Coessentiall and Eternall Son of God ; We must distinguish between the Materiall and Formall Object of worship . Maturam humanam assumpsit persona divina , & divinae suae naturae univit ; manet itaque unica Christi persona duabus constans naturis . Totam Christi personam itaque adoramus , non totum Personae ; natura enim assumpta est creatura : totum Personae duas Christi naturas significat .

1. The Materiall Object of worship is Christ , who is both God and man , the Son of David , the Son of Mary , the Son of God , the Mediatour and Saviour of his people from their sins .

2. The Formall Object discovers to us the Prime Formall Adequate ground and reason of his Divine worship ; Vide C● DD. Prof. Leidens●● Censura Confess . Remonstr. cap. 16. In adoratione objectum Formale & causa propria seu Terminus ( ut Scholae loquūtur ) est divina tantum natura quae hujus cultus per se tantum est capax . Vide Cyrilli Thesaur . de Incarnat . Unig . c. 26. l. 2. in Joh. c. 92. Athan. contra Arrianos Orat. 5. Dialog. 3. Humanitas Christi non adoratur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nec 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Adoratio Mediatoris non resolvitur ultimò in munus Mediatorium ▪ sed in Deitatem . Vide Professor . Leid . ubi supra . cap. 16. D. Voetium de Adorat , Christi . p. 536. Pareum Irenic . cap. 28. Cyrill . ad Theodos ; de recta fide lib. 1. the Coessentiall and Eternall Son of God , who is one and the same God with the Father and the holy Spirit , he is worshipped for his infinite and Divine excellency . Christ is worshipped as God with this Divine worship ; his Mediatory Office , servile suffering , cannot be the Prime and Immediate Foundation , the ultimate and terminating object of divine worship due to the Father Son and holy Ghost ; and therefore we must conclude that the Formal & Proper reason of the Divine worship due & given to Jesus Christ our Mediatour , is the divine nature & infinite excellency of our Mediatour , which alone is of it self & for it self capable of Divine worship . I should make a tedious digression if I should declare what great Cyrill of Alexandria , Noble Athanasius , the Ephesine Councell of old , and very learned and accurate Writers of late have delivered upon this Argument with great dexterity and circumspection . They would not be mistaken as if they did divide the two natures of Christ , or remove any glorious adjuncts from the Eternall Word , the second Person of the Godhead ; and yet desire you to put a difference between that which Christ assumed by the most free Decree of God , and grace of Hypostaticall union , And that which belongs to him as he is one God with the Father and the Holy Ghost .

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

And if these considerations will not give men satisfaction , Zan. de . 3. Elohim . l. 3. cap. 12. I hope to satisfy them farther yet before I conclude this Chapter . For the point is to me very clear and plain . If Jesus Christ were worshipped as mediator , so that his mediatory office or actuall mediation should be laid as the first foundation , The fourth Argument empr●ved & enforced or assigned as the formall reason of our worship , then this fourth argument , which I am still improving and enforcing for the proofe of the point will plainly discover that the Mediation of Christ having respect to the humane nature , will make the humane nature at least in part the ground , reason and cause of this divine worship , which I leave to all sober Divines to consider , before they admit . And it is farther to be considered that Jesus Christ as Mediatour doth condesend to an office and imployment which doth subject him to God as an Head : Vide Chamier . Panstrat . Tom. 2. lib. 1. c. 4 Junius Defens . 2. de S. Trinitate Sect. 7. pag. 88 , 89 Christus est aequalis Patri secundu ●n Deitatem personamque divinam , Christus ut 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 lecundum voluntariam gratiae dispensationem Pa●ri subjectus est — & pag. 100. propter certas causas se ul●rò demiserit salvo naturali jure ut Dispensative inferius regnum procuret per gr●tiam . The Head of Christ is God , 1 Cor. 11. 3. And hence it is , that he is called the Servant of God , in respect of that service which he was to performe as Mediator , Isa. 42. 1. 2. 3. 4. Nothing is more cleare then that there are some offices to be performed by Christ as a Mediatour , which cannot be performed by Christ as God , because they do import some subjection , as prayer unto God doth , though it is true that Christ being the naturall Son of God doth intercede after an Authoritative manner . We may for the farther clearing of this point resolve that grand question , what the meaning of that request is , when we say Lord Iesus pray for me ; the great doubt is whether this request be presented to Christ as God , or as man .

The Answer is , Prayer directed unto Christ as God . that if we look upon this Petition as a Duty performed by us , This duty of Prayer is directed unto Iesus Christ as God ; Vide D. Voetium de Adoratione Christi pa. 5 36. Distingue ipsam Petitionem Formaliter ut est actus noster , à repetitâ . Petitio dirigitur ad personam Mediato●is & ea terminatur in quâ Deitas habet se ut Ratio Formalis illius tendentiae seu motus cordis nostri in Christum . Res Petita est actio Christi Mediatoris qua mediatoris , agenda sc. secundum naturam human●m quae est Immediatum precationis subjectum . for all Divine worship is due to God alone , as hath been proved . But if we look not upon the Duty of Prayer , but the matter of this Prayer : it is cleare that the busines which we recommend to Christ is to be performed by him as man ; for it is proper to him as man to pray to the Father ; yet because we desire him to intercede in an Authoritative way to the Father , we do likewise request him to intercede as it becomes the Naturall and Coessensiall Son of God . And therefore if we look upon the whole businesse of Intercession , we conclude that he doth intercede 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as it becomes God-man ; because he is our Mediatour according to both Natures , Divine and Humane . But then we must remember to reserve what is proper and peculiar to each Nature , for though we grant that there is a Communication of all properties belonging to both Natures unto the Person of Christ , yet we must not attribute any thing to the humane nature which is proper and peculiar to the divine ; and it hath been undeniably proved that Divine worship is proper and peculiar to the Divine Nature .

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

6. The Actuall Mediation of Christ cannot be the Prime and Fundamentall ground of Divine worship ; for Christ was not only worshipable , but worshipped with Divine Honour before he did actually mediate as God-man .

7. The Office of our Mediatour is to bring us to himselfe , his Father and holy Spirit as to one God blessed for ever , in whom all our blessednesse doth consist ; and therefore our Faith doth not rest Simply and Finally in Christ as he is our Mediatour God and man , but as he is one God with the Father and the holy Spirit . For by the Ministry and Mediation of Christ as God-man , we are brought to beleeve in God , tht our faith and hope might be in God , 1 Pet. 1. 21. Christ is God by Nature , he is Mediatour by Institution , Christus est Deus Naturâ , Mediator autem instituto O eco nomico , & dispensatione voluntaria . Nemo igitur Deum Patrem adit si●e mediatore : ac ne Christum quidem , cum idem sit Mediator & Deus . Junius de S. Trinitate Defens . 2. pag. 114. D. Voet. De Adoratione Christi pag. 5 29. Christus non est objectum Formale fidei qua Mediator , non est primum Efficiens , & ultimus finis , — sed est causa inferior , tum Procataractica , seu meritoria , tum Instrumentalis & hac ratione collator bonorum , in cujus nomine , per quem & propter quem tendimus in summum bonum , Deum s●l . inque eum credimus , in eum speramus , eum colimus & adoramus . Joh. 14. 6. Pareus in Method . Controv. ubique cap 31. by a voluntary and gratious dispensation unto which he did condescend for our salvation . And upon this account learned Iunius told the subtile Samosatenian , That Iesus Christ as Mediatour brings us to himselfe as God . And Doctor Voetius saith that Christ as Mediatour is an Inferior cause , in whose Name , and by whose Mediaation we make towards God our chiefest good , in whom we beleeve , and whom we do worship and adore as the first cause and last end , John 14. 6. And Christ is said to save them to the uttermost by his Intercession who come unto God by him , Heb. 7. 25.

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

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

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

1. According to his Godhead and Divine Person ; Christ considered foure manner of ways 1. As God . The Essential infinite Glory of Christ . and it hath beene proved at large in this treatise , that there is Divine Honour due unto the Godhead and Divine Person of Jesus Christ ; and this is his Essentiall infinite glory ,

2. Christ may be considered as Mediator according to both natures , as God-man ( by a gracious condescension and personall union ) and so we say there is a Mediatory glory due unto him , As Mediatour . which is more illustrious in regard of its manifestation since the alteration of his condition from a state of Humiliation to a state of exaltation ; Proprietates utriusque naturae toti Personae in concreto verè competunt . Filius hominis , qui est persona duabus constans naturis est omnipraes●ns , aeternus , adorabilis , adorandus , nempe secundum naturam divinam cujus haec sunt idiomata . Adoramus Deitatem Incarnatam , ipsa autem Deitas est proprium & Absolutum divinae Adorationis Objectum . this glory doth out-shine all the glory of Saints & Angels in Heaven , but it is different from that Naturall and Essentiall glory which is common to Father , Son , and Holy Ghost , as one God . For , that essentiall glory cannot be Communicated to the Humane nature , no not since its Assumption , and Christs exaltation . Christus regnat secundum naturam divinam Principaliter , secundum Humanam Instrumentaliter , secundum personam denique Absolutissime in naturâ utraque qdsuum opus est consummantem . Iunius de Trinitate .

This Mediatory Honour is very glorious , because Christ sits as a King at the right hand of the Majesty on high , and every one must confesse that our Royall Mediatour is not onely man but God also ; yet we must acknowledge that since the exaltation of our King , the glory of his divine nature , his essential glory , is only more manifested wheras it was eclipsed before in the state of Humiliation ; and the humane nature assumed is only more perfected and not transubstantiated into the divine . The Humane nature is stil a creature , though it hath gained as much glory as it is capable of by the Grace of personal union , and glory of exaltation ; and being a creature cannot be capable of divine and infinite perfection , which is the Formall object of divine Adoration ; Humanitati Christi nec per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nec per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 communicata sunt Idiomata divina , quia Idiomata divi●● sunt ipsissima Deitas ; humanitas autem Christi non fit Deitas Christi nec per gratiam unionis , nec per gloriam exal●●tionis . Humana enim natura charismata accepit gloriosa , non Idiomata divina . Vide Wendilin . Christian. Theolog. lib. 1. cap. 16. Smiglec . de monstris Novo●um Arian . lib. 1. cap. 9. ●olan . Syntag. lib. 2. cap. 31. Agit Christus secundum Humanitatem ut instrumentum assumptum in unitatem Personae . Iunius de Trinitate . even as the divine nature of our Mediatour notwithstanding the personal union , is not capable of any humane imperfection ; For there is a preservation and distinction of the two natures , notwithstanding their intimate and inseparable union in one person . The natures are united , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as the Greek Church of old .

The actions performed by our Royall Mediatour , flow from a double principle in this single person , because this person doth consist of two natures , and each nature performes its proper worke ; the divine nature doth what is divine , and the humane nature what is humane ; and therefore though the person be but one , and the effect one , yet there are two different actions of two different natures united in one person for producing of one and the same glorious effect , and we are to give to each nature what is properly due unto it . Finally the Kingdom which is administred by our Royall Mediatour God-man , in a glorious way is but a dispensatory kingdom , not his natural kingdome , an inferiour and temporary kingdome , not his Soveraigne essentiall eternall kingdome ; Omnia inquit Paulus Ecclesiam compellans , vestri sunt , nimirum ut corporis , vos autem Christi ut capitis , Christus verò Dei ut Patris qui misit ipsum , &c. — Una est Essentia , Majestas & gloria Dei Patris & Christi secundum Christi Deitatem , personamque divinam ; Pater tamen Christ caput est secundum dispensationem gratiae & naturae humana in Christo veritatem . Vide Junium de Sancta Trinitate Defens . 2. Segmento septimo . Nam si Dispensativum hoc Regnum nunquam traditurus esset , nunquam Regni Naturalis u●sum Plenū esset recepturus . Iunius ubi supra segmento 12. p. 100 ▪ and therefore even in the very Administration of it our Mediatour God-man , is in respect of order , and that gratious dispensation unto which he condescended for our Salvation , employed in a kind of Subordinate way ; and when he hath accomplished that work for which he undertook this Royall office , he will refigne this Dispensatory kingdome , and become subject ( as man , and as head of that body which he hath purchased ) to his Father , himself , and the Holy Spirit , as one God blessed for ever , that God may be all in all , 1 Cor. 15. 28. For as we are Christs , so Christ is Gods , 1 Cor. 3. 23. in that safe sense and subordinate way which we have but even now declared , that the Divinity of Christ ( which humbled , and as it were emptyed itselfe in the Administration of this subordinate , temporary and dispensatory kingdome , yet with the preservation of its naturall and eternall Right ) may be more gloriously manifested by the full possession , use , and enjoyment of that naturall , divine , eternall kingdome , which doth belong to Father , Son and Holy Ghost . For all three Co-essential and co-equal persons reign with the same power , Judicium respectu vario commune est Sanctae Trinitatis & Christi singulare . Commune respectu communis principij agentis , Patris , Filij & Spiritus Sancti ; singulare autem respectu Christi ; 1. Respectu Principalis termini secundùm naturam divinam illius . 2. Respectu naturae humanae ut Instrumenti adunati in unitatem Personae ( ut ita dicam ) singularissimum . Iun. de Trinitate , pag. 98 , 99. Agit enim utraque forma cum alterius Communione quod proprium est , verbo scilicet operante quod verbi est , & carne exequente quod carnis est . Leo. Epist. 10. ad Flavianum . Utraque natura suum confert ; divina quod divinum , & humana quod humanum est . Wendelinus . Majesty , and glory in the unity of the divine Essence and common acts , in all , and over all , infinitely and immutably from everlasting , to everlasting ; although the naturall reign of Jesus Christ will not be so fully and gloriously manifested untill he hath resigned his dispensatory kingdome , and brought all his Elect , notwithstanding all their wants , sins , infirmities , temptations , tryals , enemies , safe to Heaven . This dispensatory kingdom is administred principally by the God-head , Instrumentally by the man-hood , Absolutely and perfectly by the person of Christ acting in a divine way as God , and humane way as man , that the properties of each nature may be reserved as peculiar to each , even whilest he doth mediate , reigne and judge , according to both ; and therefore divine honour is still reserved as proper and peculiar to the divine nature of our Mediator , who is God-man in one person . This definite and dispensatory kingdome is changeable , terminable ; it did begin with the first foundation , and will end with the perfection of the Church of God . Christ was a Mediatour from all eternity in the a a Eph. 1. 5. 6 Decree of God ▪ He was actually given to be a Mediatour as soon as b b Gen. 3. 15 Rev. 13 ▪ 8. necessity required , he was manifested in the flesh in the c c Gal. 4. 4 , 5 fulnesse of time , and will d d 1 Cor. 15. 28 , 1 Cor. 15. 25. cease to be a King in this Mediatory and Dispensatory Kingdom when he hath finished his work , and saved his Church . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est Apote lesma Personale Mediatoris Mat. 28. 18 , 19. collat. cum Marc. 16. 15 ▪ 16. & est potestas subordinata Act. 2. 36. 1 Cor. 15. 25 , 27. Act. 5. 31. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sive Omnipotentia est proprietas essentialis Dei. Vide Dr Alting . Licet Pater major est donantis auctoritate , tamen filius minor non est cui unum cum Patre esse donatut . Hilarius lib 9. de Trinitate , Pater Filio tantum donat esse , quantus ipse est . Idem . Now nothing is more cleare then this , that Christ is now subject to his Father in all respects , in which he shall be declared to be subject when he gives up his Dispensatory Kingdom ; and we are not to worship Jesus Christ with divine Worship as he is subject to his Father , but as he is equall to his Father , as he is indeed one God with his Father and the holy Ghost .

3 , Christ may be considered as Head of that Body unto which he hath united himself , Christ considered as Head of the ●hurch . and which he hath purchased with his dearest bloud ; and so we know Christ the Head , and his body the Church make up one Christ mysticall . Christ mysticall . The glory of Christ as an Head is exceeding great , and is excellently described , Ephes. 1. 20 , 21 , 22 , 23. Christ is set at Gods own right hand in heavenly places far above all principality , Quoties Christi nomen inter argumentandum producitur duplex fallacia cavenda est . 1. Vna utrum de Personâ Christi agatur in se an vero in mysterio . power , and might , and dominion , and every name that is named not only in this world , but also in that which is to come . And hath put all things under his feet ▪ & gave him to bethe head over all things to the Church , which is his body , the fulness of him that filleth all in all . Now Christ mysticall the Head and body , whole Christ mysticall is to be subjected to God , when the Mediatory and Dispensatory Kingdom is resigned ; and therefore if you take Christ ●s the Apostle doth , 1 Cor. 12. 12. for the Head and body , for Christ mysticall , we say that Head and Members are to be subject to Father , 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 . Son , and Holy Ghost , as one God blessed for ever .

4. Christ may be considered according to his humane nature ; Christ considered as man . and we are bold to say that there is an eminent and transcendent glory vouchsafed to the Humane Nature of Christ by the grace of Personall union , The habituall and Dispensative glory of the humane nature of Christ . and the glory of its Exaltation . The glory of Christs divine Nature was more manifested , but the humane Nature of Christ was fully perfected by his Exaltation ; and therefore the humane Nature was exalted in a peculiar sense . 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 No nature not the nature , of the most glorious Angell , was ever so highly preferred in these two respects .

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

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

But it is most evident that the humane Nature remaines a creature still even after its Assumption , and Exaltation , and therefore we hold fast our first conclusion ; That the divine and infinite excellency of the Coessentiall Son of God is the prime and fundamentall ground , the formall reason and cause of that divine Worship which is due to our Mediatour Jesus Christ ; Christus est servator confirente Socino . Jesus Christ our only Saviour by Doctrine , merit and efficacy , by confirmation and Communication . True it is , that the Majesty of God considered in it self is terrible , 1. Annunciatione quia est Propheta . it is a light not to be approached unto , and therefore the Word was made man , that we might have encouragement to come unto God , 2. Confirmatione vitae inculpa●ae exemplo , miraculis , passione , nec non resurrectione . not only by the mediation of a man full of grace and truth , but by the mediation of him who is God blessed for ever : because a meere man , though free from corruption , and filled with Grace could not by reason of such natural infirmities as are not sinfull , performe the Office of a Foundation , Head , and Spouse in upholding , 3. Communicatio●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 & vitàm aeternam acquisivit . 2 Efficaciâ dando fidem , resipiscentiam , remissionem , effundendo spiritum , donando vitam aeternam . Merito ut Sacerdos , effica●â ut Rex . Heb. 10. 12. Act. 2. 36 ▪ Act. 5 31. quickning and preserving of his Church , Act. 20 , 28. Ephes. 1. 23. & 1 Thes. 1. 10. Heb. 9. 14. 15.

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

When the seven Electours of the Empire met at Franckford about the election of Maximilian the second , Vide Hist. de Maxim. 2. in Rom. Regem . Elect. hist. Simonii Schardi . Tom. 3. some of them being strict Protestants went out of the place of Worship when the Mass began , because they would not be present at that Idolatrous service , but came in again when they sang Come holy Ghost eternall God . We being then convinced by clear Scriptures that Christ and the holy Spirit are one and the same God with the Father , we must glorifie all three Persons as one God blessed for ever .

1. We must not do any divine service to them who are not Gods by nature . The object of divine worship . Gal. 4. 8. 1 Thes. 1. 9 , 10. Acts 5. 59. 2 Cor. 13. 14. Mat. 28. 19. Gal. 4. 8. But the three divine Persons have the self-same divine nature , and therefore the very same divine Worship and Service both for kind and degree is due to all three Co-essentiall Persons . We must not conceive otherwise of God then he hath revealed himselfe in his Word : For then we shall not worship the true God , but a meere phantasticall Idoll of our own braine . Ye worship ye know not what saith Christ of the Samaritans : Ioh. 4. 22. the Samaritans served their own Gods , who were not Gods by nature , but false Gods . 2 Kings 17. 29. 33.

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

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

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

4. Instituted Worship is subservient , Instituted Worship is subservient unto natural worship . as I may so speak to this naturall worship ▪ for when we worship God with those meane helps and actions which he himself hath appointed and ordained , we must worship him in spirit and truth . The benefit of divine institution ▪ All Ordinances of Christ are meanes of grace to beget knowledge , faith , hope , love , self-denyal , gratitude , humility , sincerity , reverence , zeale , and all other graces in the soule , and to encrease them in us , that we may exercise all these graces upon every opportunity , and give God that Natural , Spiritual , Divine Honour , which is due unto his singular Majesty , infinite excellency , independent perfection , and eternall Godhead , in knowing , esteeming , admiring , beleeving , loving , obeying God that our soules may be delighted and satisfyed with God as the chiefest good , as the Crown of all our joyes , an All-sufficient portion of our soules for evermore . This is the full scope of the first Table of the Law , The scope of the Law and sum of the Gospell . and this is the summe of the Gospel . If the first Table of the Law did discover to us

1. The object of worship , 2. The means of worship , 3. The time of worship ; and did not also prescribe , require , enjoyn 4. The manner of worship , we should be at a losse ; the Law would not be a perfect rule . Our worship would not be agreeable to the nature and will of God ; God would be defrauded of his naturall spirituall divine worship ; and therefore when our Saviour doth deliver the full scope of all the foure first Commandements by reducing them to one Commandment , The Scope of the foure first Commandements . he saith , Thou shalt love the Lord thy God with all thy heart , Mat. 22. 37. 38. with all thy soule , and with all thy mind , this is the first and great Commandment , Deut. 6 4 , 5. Mat , 22. 37 , 38. Deut. 6. 4 , 5. This Spirituall worship is taught us in every Commandement of the first Table , if we look upon the inside and spirituall compasse of those Commandements discovered to us by Moses , the Psalmes , Prophets , and the New-Testament .

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

2. In the second Commandement we are required to worship God purely according to his Will in every Ordinance without any carnall Imagination , The scope of the second Commandement . or affections . The Papists will grant that we are by the use of Ordinances ( and as they dreame Images also ) to carry our hearts to God and Christ in obedience to the second Commandement . Deu. 4. 15 , 16 , 17 ▪ 18. 23 , 24. The more learned Papists will confess that it is a sin against the first Commandement to terminate our worship in any Image , Isa. 40. 17 , 18 , 25. because no Image is Iehovah . Act. 17. 29 But they worship Images Relativè ( though not Terminativè ) as visible helps to devotion to carry their hearts to God in worship ; Q●am siguram ponetis ●i qui Spiritus est . Hier. in Isa. c. 40. and it is cleare that the Jews and Heathens of old intended no more , Damas. de Imag. l. 1. & 2. and therefore there is as much to be said for Heathenish and Iewish as there is for Romish Idolatry . Vide● 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. What is meant by Love and Hatred of God in the second Commandement . This then is the great sin of the Antichristian Worshippers at Rome ( who endeavour to defend this Relative worship of Images ) that they conceive , that the heart of man will be better carried to God and Christ by humane inventions ( such as Images , Crucifixes , Reliques , &c. ) then by divine Institutions ; and this sin is called an hatred of God in the second Commandement . And in the very letter of this Commandement we are directed how to expresse our love to God , namely , by seeking of him , and closing with him in his own Ordinances , and institutions with an ingenuous contempt of humane inventions in divine worship , and service ; and though legall Ordinances are not only changeable , but actually changed and abolished ; yet there is something morall and unchangeable in this second Commandement , which is attendance upon , and observance of the Institutions and appointments of God . The immutable Law of the second Commandement . It is an immutable Law that we should give God that worship which is due unto him , expresse our saith in him , and love to him by a spirituall use of such means 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 , Mr Shepheard of the morality of the Sabbath . 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 , The third commandement . 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 . The fourth Commandement . 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 , The Scope of the Law and Gospel . that we may rest upon Christ for justification , walk and grow up in Christ in the progress of our sanctification for our everlasting satisfaction . Two dangerous Rocks . 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 . Beware of neglecting duty , or resting in duty . We must labour by all means appointed by God to gaine a spirituall , Practicall , experimentall knowledge of the love of Iesus Christ , Experimentall knowledge . a knowledge which surpasses all intellectuall knowledge , an affectionate knowledge which is felt in the heart , Eph. 3. 19. but cannot be comprehended in the braine . Phil. 3 ▪ 8 , 10. This is the right Evangelicall knowledge , which prepares a man for spirituall and Evangelicall worship , Phil. 1. 9 , 10 , 11. for heavenly Communion with Father , Col. 1. 9 , 10. Son , and holy Ghost in all Gospell dispensations , Gal. 2. 20. 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 Evangelical worship Rev. 1 ▪ 4 , 5 , 6. Iustifying faith is the Principle of Evangelicall Worship , and Gospell-conversation . Grace be to you , and peace from him which is , which was , Rev. 5. 8 , 9 10. 13. and which is to come , and from the seven * * Bona Theologia non fert ut gratia & ●ax Evangelica ab Ang●lis postuletur Alcasar . Col. 2. 18. Rev 19. 10 Rev. 22. 9. 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 , The divine power of our Redeemer is acknowledged by Saints and Angels 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 ●●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 li●eth for ever and ever , Rev. 5. 8 , 9 , 10 , 11 , 12 , 13 , 14. The mystery of godliness 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 , The Cathelike Faith , and worship . 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 , See Dr. Usher his learned sermon of the unity of saith . because they are all such as concern his Father , his Spirit , his Incarnation , Mediation , or his Church , and the benefits which the Church receives from him . And in like manner all our worship is directed unto Father , Son , and Spirit as one God by the Mediation of Christ , and assistance of th● Spirit . Eph. 2. 18. 2 Cor. 13. 14. 1 Pet. 2. 5 ▪ 1 Ioh. 1. 3 , 4. Ephes. 4. 15. It is our * * The Christians heaven upon earth . Rev. 5. cha. opened . The f●ure Beasts . Repraesentandis nimirum ecclesiis Christianis juxta quatuor plagas mundi ; respondentque quatuor castri● Israeliticis , eorundem animalium vexilliferis — In ecclesiis quas Animalia repra●sentant , sunt homines oculatissimi , & scienti●e mysteriorum Dei plenissimi . — quoties ecclesiae sacras Synaxes faciunt , ●●ties 24. Presbyteri p●o muneris ratione Animalibus 〈…〉 dignus es Domine , &c. Presbyteros Levitis & S●ce●do●ibus , quatuor Animalia quatuor Castris Israeliticis respondere . &c. Calvis Apocal. ad cap. 4. pag. 8 , 9 , 10. happiness our heaven upon earth to beleeve , adore , an● live to Father , Son , and holy Spirit by maintaining an holy Communion with all three a● one God , and our God , in the use of all Ordinances and Duties required of us . This is the mystery of Godliness , the Art of living unto God ; this is the Lesson which all Members of the Church universall must learne ; the foure beasts ( who joyne with Angels and Presbyters in adoring the Lamb ) are ( as 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 * * Michael , Gabriel , Raphael , Vriel . 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. 1● . 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 , 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 . 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 ; The Promise made to christ . 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. The Promisemade to the Church universal . 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 , The fulfilling of these Promises . 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 , The foundation of the catholick church . 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 , The coessentiall Trinunity acknowledged by the catholike church in Gospel-worship . 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 , Thronusiste in medio Presbytero●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. 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 * * Habentes nomen Agni . Primasius , Aretas , Andreas , Syrus Interpres , &c. Vide M. Mede Com. ad cap. 14. pag. 215. 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 , 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. 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 , Idea cultus Evangelici aliunde quam à caelitibus peri nequit . and the Saints , the followers of the Lambe , they glorifie the Lambe and his Father on earth as the Angels doe in Heaven ; according to that request in the Lambes Prayer , the Lords Prayer , Our Father which art in Heaven , let thy will be done on earth as it is in Heaven . We receive this Directory for Gospel-worship from Christ and his Angels .

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

8. These Redeemed Virgins refuse to receive the Beasts mark , they renounce the Dragon and his Angels , all his pomps , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Satanae Angelos , pompam , pultum , ocera , omnemque apparatum ejus Idololatricum respuo . vanities , worship , and all the furniture of his worship , all the errours and Idols of the false Prophets , though they lose their trading , the comforts of their life , yea and life it selfe : This is the Lambs mark .

9. These Redeemed Virgins make a publike profession of their faith in , and love to the Lamb and his Father ; they have the marke of both in their forehead , and they cry aloud , their voice is like the voice of Thunder . Rev. 1. 4. 5 Rev. 14 , 1 , 2. Rev. 5. 12. They are not ashamed or afraid to acknowledge Father , Rev. 5. 8 , 9. 12. Son , and the holy Spirit the only and adequate object of divine Faith , and Worship , The profession , fidelity , victory of the Virgin-Church and the sole cause of Justification , Sanctification , Redemption , Peace and Glory ; for all this is held forth to us clearly in this Book of the Revelation ; and there is a speciall blessing promised to such as read and heare the words of this Prophesie , and keep those things which are written therein . ●Rev . 1. 3. And amongst other blessings they have the blessing of victory , and triumph vouchsafed them , Rev. 14 4. they get victory over the Beast , over his Image , Rev. 12. 11. his Marke , and the number of his Name . Rev. 15. 2 , 3. Rev. 15. 2. They defie the Romane errours and Idols , Rev. 14. 12. and are armed Rev. 17. 14 with faith and patience against this cruelty and Tyranny of Antichrist : They cannot be enticed by any rewards , seduced by any subtilties , terrified by any threats to embrace any doctrine , or forme of worship derogotary to the honour of the Father , the Lamb , or the holy Spirit ; for the Spirit doth in this Book teach the Churches to come in to Christ , The mystery of Gospel-worship . and defie the Beast ; and the Churches hearken to the Spirit as the Fountain of truth , Rev. 1. 4 , 5 grace , peace , and glory ; This is the mystery of Gospel-worship , Rev. 2. 18 , 29. we must beleeve , Rev. 7. 9 , 10. love , adore , obey the Father , the Lamb , and the Spirit of Grace and Peace , the Doctour and Comforter of all Christian Churches throughout all the foure quarters of the world , Rev. 5. 13 , 14. East , The subjection of the Church universall to the Lamb , and Holy Spirit . West , North , South , that so the promise Isaiah 43. may be exactly fulfilled . Rev. 7. 9 , 10. A great multitude , an innumerable multitude of all Nations cry . Salvation to our God which sitteth upon the Throne , and unto the Lamb. The Kingdoms of the World must become the Kingdoms of the Lord , and of his Christ . Rev , 11. 15.

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

The Spirit doth encourage them to beleeve his Testimony , and follow the Lambe : and the Martyrs are slaine for the Word of God , and for the testimony which they held , Rev. 6. 9. and they overcome by the bloud of the Lamb , and by the word of their testimony , Rev. 12. 11. The testimony of the Spirit , and the testimony of Iesus , Rev. 12. 17. And when the Spirit hath encouraged them to love Christ better then their lives , The Martyrs are conquerors by the Testimony of the Spirit and the bloud of the Lamb. Rev. 12. 11. and they have overcome by the testimony of the Spirit and the bloud of the Lamb , then the Spirit doth pronounce them blessed . Blessed are the dead which die in the Lord — yea saith the Spirit . Rev. 14. 13. The Virgin Church is begotten , Wooed , perswaded , governed , upheld , comforted by the Spirit . The Church is begotten , instructed , perswaded , governed , upheld , comforted by the holy Spirit , as Babylon is the habitation of Devils , and the hold of every foule spirit , Rev 18. 2. It is the Spirit which wooes the Church , and perswades her to be the wife of the Lambe , and to make her selfe ready for the marriage . And the Spirit and the Bride say come , Rev 22. 17. The Prophesie , blessing and Communion of the Spirit . And that we may look upon this whole Prophesie as comming from the Spirit as well as the Lamb , the Angel assures us that the Testimony of Iesus is the Spirit of Prophesie . Rev , 19. 10. The love of the Father , 2 Cor. 13 14. and the grace of the Lord Jesus is communicated to us by the holy Spirit ; Rev. 1. 4. 5. compared with Rev. 22. 21. and therefore although the grace of the Lord Iesus is alone expressed in the close of this Booke of the Revelation , yet the love of the Father , and Communion of the holy Spirit must needs be understood according to the Prayer in the beginning of the Book . Rev. 1. 4 , 5. Grace , &c.

3. The Spirit is worshipped in this Book of the Revelation , Grace be to you and peace from the seven Spirits , The Holy Spirit is to be worshipped with divine worship . Rev. 1. 4. It is not agreeable to the Christian faith to pray unto Angels , and beg grace and peace of them ; They do not hold the Head , who worship Angels . Rev. 1. 4. opened at large . Col. 2. 18 , 19. Angels are our fellow servants , and do forbid us to give that worship to them which is due to God only ; and they refuse to be worshipped because it is contrary to the Testimony of Jesus , Angel ▪ worship prohibited by christ . Rev. 19. 10. And I fell at his feet to worship him , Tertia interpretatio veterum & recētiorū● Doctorum solae Scripturae , & fidei Christianae analoga est . D Pareus Com. in Apoc. c. 1. and he said unto me , see thou do it not ; I am thy fellow servant , and of thy brethren that have the testimony of Iesus ; worship God . This is the testimony of Jesus , Thou shalt worship the Lord thy God , and him only shalt thou serve , Mat. 4. 10. The Book of the Revelation doth containe divers cleare testimonies against worshipping of Angels , I am of them ( saith the Angel ) that keep the saying of this Book ; worship God . Rev. 22. 9. And therefore that place Rev. 1. 4. must needs be understood of the holy Spirit . For God will not give his glory to another , Isa. 42. 8. and good Angels will not take it from him , Why the holy Ghost is called seven spirits . but protest against this Will ▪ worship , as Idolatry . The Holy Ghost is called seven Spirits by an usuall Metalepsis of the effect for the cause : he doth pour forth various gifts : seven is a note of Perfection , and the holy Spirit , one and the same Spirit is given to all the seven Churches , Gratiam precatur septem ecclesiis , quibus singulis unum eunde nqque spiritum sanctum quasi septem in solidum tribuit . every Church hath so much of the holy Ghost as is necessary ; and it runs as if every one of the seven Churches had seven Spirits , because every one hath enough of the Spirit for their Sanctification and Salvation . The Apostle therefore begging grace and peace from this Co-essentiall Trinunity , The worship of the Coessentiall Trinunity . the Father , the seven Spirits , and Iesus Christ , doth sufficiently instruct us in this mystery of Evangelicall Worship . Votum Gratiae & pacis univocè concipit 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 D. Parei Com. in Apoc. c. 1. Deus Trinunus gratiae Pacisqque causa adaequata integra . Some object , that then the Spirit will be set before the Son ; but the answer is easie , that there is a Metathesis in the words ; and it is observable that the Son is sometimes named before the Father . 2 Cor. 13. 14. and sometimes the Spirit is named before the Son , as Rev. 1. 4. 1 Pet. 1 , 2. and sometimes the naturall order is observed , the Father is named first , the Son second , and the Holy Ghost third ; The naturall order is not overthrown when the Father is named after the Son , or the Spirit before the Son : Nor is the equality of Persons overthrown when the naturall order is observed ; And therefore that objection is not considerable .

Naturall worship is due to the Holy Ghost because he hath the same divine nature with the Father and the Son . Naturall worship is due to the Holy Ghost the Creator of the New Creature . That divine Faith is due to the Spirit hath been proved at large . That divine love is due to him is cleare , Rom. 15. 30. I beseech you for the Lord Jesus Christs sake , and for the love of the Spirit . The Spirit is the Author * * 1 Cor. 6. 11. and object of all those graces which are called divine ex parte objecti ; faith , Tit. 3. 5 , 6. hope and love , 1 Pet. 1. 2. Rom. 15. 13 , 16 , 30. Rev. 1 , 4. Rom. 15. 13 , 16. John 3. 5. Rom. 5 5

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

In hearing of the Word we must hearken to the Spirit with the self-same attention , devotion as we do to the Father and the Son , In hearing of the word of God . Heb. 3. 7 , 8. Rev. 2. 11 , 18. 29. compared with Ps. 95. The holy Ghost forbids us to harden our hearts against himself speaking in the Word , Rev. 3. 1 , 6 , 13. Acts 7. 51. We grieve the Spirit when we resist the Spirit , and will not put our seale to the Word by a Spirituall assent , and fiduciall consent , and hinder the Spirit from sealing up our Election and Redemption to us . For though Christ makes the Purchase , yet the Spirit makes the assurance , 1 Iohn . 3. 24. Iohn 14. 16 , 17. Iohn 15. 26.

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

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

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

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

When God is considered under this endearing relation of a Father , we yeeld ▪ a filiall obedience unto God , Filiall and Foederall Obedience . we performe a foederall obedience , a sincere and Evangelicall obedience . 2 Cor. 7. 1. I ( saith Jehovah ) will be your God , Tit. 2. 14. I will be your Father ; Having these Promises ( saith the Apostle ) let us cleanse our selves from all filthinesse of the flesh , 1 Joh. 4. 16 , 19. and spirit , Psa. 130. 4. perfecting holiness in the feare of God , Psa 103. 13 2 Cor. 6. 16 , 18. Jer. 32. 40. 2 Cor. 71. 1 Pet. 1 14 , 17 , 18. Mal. 2. 10 , 16. As we are to worship God in this Fatherly relation , Mat. 12. 50 Mat. 6. 9. Gal. 4. ● . so are we to obey him also ; Mat. 23. 9. Whosoever shall do the will of my Father , Hos. 3. 5. &c. Mat. 12. 50.

That all three Co-essentiall Persons are our Father , Ezek. 16. 63. hath been proved already in this very Chapter , 1 Joh. 4. 10. pag. 326 , 327. and that God the Father is our Father in a peculiar consideration , pag. 328. and therefore I need not insist longer upon this Point , since the Scriptures are 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 , God the Son is to be obeyed . heare ye him . Mat. 17. 5. Heare him , beleeve him , Mat. 17. 5. obey him ; the Godhead of Christ is the Formall reason of our Obedience ; Gal. 1. 10. but all his benefits are sweet encouragements to us to performe our duty . Heb. 5. 9. Be obedient as children , Tit. 2 ▪ 14. saith the Apostle , 1 Joh. 3. 16 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 , The subjection of Presbyters to Iesus 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 , The life of a Christian. 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 . All manner of obedience , inward and outward due to Christ . 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 , Mat. 28. 19 ▪ 20. above all the comforts of life , Col. 3. 23 , 24. and life it self , 1 Cor. 16. 22. Luk. 14. 26 , 33. Tit. 2. 14. Mat. 13. 44 , 46. Phil. 3. 7 , 8 , 10. 1 Cor. 16. 22. 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 ; Rev. 12. 11. We are devoted to his service in Baptisme ; our bodies and soules are temples consecrated to his honour and service ; Spirituall obedience due to the holy Spirit . the Spirit doth conquer our carnall reason , mortifie our corruptions , Mat. 28. 19. and subdue our hearts unto the obedience of himself , as well as to the obedience of the Father and the Lord Jesus . Act. 5. 3 , 4 , 32.

We are debtors to the Spirit : 1 Cor. 3. 16. 17. We are his Creatures ; The spirit of Elohim did forme and fashion the rude Mass , 2 Cor. 13. 14. out of which all things were made , Gen. 1. 2. The renovation of all things by continued propagation is ascribed to the Spirit ; Rev. 1. 4. Thou sendest forth thy Spirit , We are debters to the spirit . The spirit is our Creator . 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 spirit fits us for all services . 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 , The spirit of Regeneneration and Adoption . 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 . 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 . christus est Messias Messiarum Christus Christorum . Joh. 20. 31. 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 , Dona ista absolutē & in se finita fuere , sicut & ipsa Christi natura finita est ; nostri tamen respectu , sunt absque mensurâ . Vide D. Alting . exp. Catech. part. 2. & pag. 170 , 171. 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 , Willfull disobedience to the spirit is a soule step towards the unpardonable sin . 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 , Sincere obediense to the effectuall call of the spirit is a good evidence of our Election . 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 , Comfort for such as find the spirit of Sanctification in them , though they do not feele or beare the spirit of Adoption . 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 , We should rejoyce in , and be thankefull for our obedience to the Spirit . love , and obedience in you , rejoyce in it , lift up your heart to God in thankfulness for it ; God be thanked that ye ( who were the servants of sin ) have obeyed from the heart that for me of Doctrine which was delivered unto you by the holy spirit . Rom. 6. 17. Be much in supplication and thanksgiving , and the spirit of Supplication will be a spirit of Adoption , an oile of gladnesse ; Heb. 1. 9. The spirit will teach you to cry Abba , Father , with comfort , Gal 4. Rom 8. The spirit will fill your soules with all joy , and peace in beleeving , and in obeying ; the joy of the spirit shall be your strength , the comforts of the Almighty , Rom. 14. 17. even all the comforts of the Kingdom of God ( which consists in righteousnesse , and peace , and joy in the holy Ghost ) shall be all-sufficient to revive and support your dejected spirit . All your fears and discomforts shall be dispelled , your wants supplyed your wound , soares , infirmities healed , and you at last filled with all the fulnesse of God . Mal. 4. 2. Eph. 3. 19.

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

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

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

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

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

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

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

3. Duties of our particular callings and speciall relations , Psal. 101. 2 , 8. publique duties , and family duties , Zach. 12. 12 , 13. 14. especially such as are most private , Mat. 6. 6. Zach , 12. 12.

4. The great work of Faith which is the summe of both Testaments , Act. 26. 18 because all judicious and zealous love , Heb. 9. 14. all sincere and 2 Pet. 1 , 3 , 4. uniforme obedience springs from faith , Iohn 6. 29. Eph. 3. 19. This is the worke of God ; Joh. 6. 29. and unbeliefe is the work of the Devill ; Eph. 6. 16. faith purifies our heart by applying the bloud of Christ to our soules . Act. 15. 9. Heb. 9. 14. 1 Joh. 4. 16 , 19.

The weighty matters of Law and Gospel may be referred to those foure Heads above mentioned ; Magnes amoris amor . observe that excellent Scripture : God hath chosen the poore of this world [ rich in faith ] and heires of that kingdome which he hath promised to them that [ love him ] Iam. 2. 5. 1 Tim. 1. 5. Faith and love will make us constant in the performance of all the other weighty matters required of us both in Law and Gospell , James 2 5. and we have proved at large that faith and love is due to all three Persons . 1 Joh. 5. 3 , 4. We must performe all our duties

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

2. In the name of Christ .

3. In the strength of the spirit .

4. At the command , and for the glory of all three co-essentiall Persons : 1 Cor. 8. 6. for all things are of the Father , 1 Cor. 12. 6 , 11. by the Son , and through the spirit .

5. With a willing mind , a perfect heart , a good conscience , 1 Chro. 28. 9. and faith unfeigned .

6. With all self-denyall , 1 Tim. 1. 5. diligence , constancy .

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

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

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

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

1. Look upon the Grand Mystery of our Election unto Grace , Peace , and Glory , and observe what practicall inferences may be drawn from thence to raise our hearts to admire , The grand mystery of our Election by Father , Son , and Holy Ghost reduced to Practice . Sicut ergo caetera praedicanda sunt , ut qui ea praedicat obedienter audiatur : ita praedestinationem suo tempore & loco praedicandam esse , ut qui obedienter haec audit , non in homine ac per hoc nec in seipso sed in Domino glorietur . Aug de ●ono persev . l. 2. c. 24. Frustra ignorantium auribus ingeris nos Liberum Arbitrium condemnare ; imò verò damnetur ille , qui damnat . Hieron . ad Cresiphontem . beleeve , love , worship , obey Father , Son , and holy Ghost . Elect according to the fore-knowledge of God the Father through sanctification of the Spirit , unto obedience and sprinkling of the bloud of Iesus Christ : grace unto you and peace be multiplied . Blessed be the God and Father of our Lord Iesus Christ , &c. 1 Pet. 1 , 2 , 3 , 4. God hath from the beginning chosen you to salvation through sanctification of the spirit , and beliefe of the Truth , whereunto he called you by our Gospel to the obtaining of the glory of the Lord Iesus Christ — Now our Lord Iesus Christ himself and God even our Father , &c. 2 Thes. 2. 13 , 14 , 16 Here is the freewill of the Elect ; but Blessed be the God and Father of our Lord Iesus Christ , who hath blessed us with all spirituall blessings in heavenly places in Christ according as he hath , Eph. 1. 3 , 4 , 5 , 13. ver. chosen us in him before the foundation of the world that we should be holy and unblameable before him in love , Col. 3. 12. &c. Ephes. 1. 3 , 4 , 5. Joh. 15. 16. Our thankfulnesse should be shewen for this free Grace ▪ 2 Tim. 1. 9. to all three Persons in our thanksgiving , believing , obeving , as is cleare from these places and so our prayers should be answerable to our faith , love , and thankfulness ▪ and therefore it is observable that in the very same Chapter the Apostle makes his addresse after this modell , That the God of our Lord Iesus Christ the Father of glory may give unto you the Spirit of Wisdome , and Revelation in the acknowledgement of Christ , Ephes. 1. 17. and so 2 Thes. 2 , 16. Rev. 1. 4 , 5. 2 Cor. 13. 14. many other places may be urged which containe the mystery of faith , worship , and obedience , and if Christ and his Spirit be not alwaies named in them , yet the benefits of Christ , the gifts , graces , fruits , comforts of the spirit ( which are named ) do direct us to both . Moreover , when the name of God is used * * Quoties Deinomen Indefinite ponitur , non minus Filium & Spiritum , quàm Patrem designat — retineatur u●itas essentiae & habeatur ratio ordinis . calvin instit. lib. 1. cap. 13. sect. 20. Joh. 14. 10. Joh. 15. 26. Joh. 10. 30. 1 Joh. 5. 7. indefinitely , all three Persons must be understood to be comprehended in that essentiall Title , because they are one and the same God . Finally one Person doth subsist in another , and the same honour is due to all three , because all three have the same divine Nature , which is single because infinite , and therefore there is enough discovered to prevent all scruples in the upright-hearted , and Cavils in the contrary-minded . Read the third and fourth Chapters of the Epistle to the Colossians , and there you will see a very pregnant proofe of this point . Colos. 3. Pia sanctorum vigilantia non est ex ipsorum arbitrio sed ex dono gratiae in ipsis per gratiae media exuscitato . Colos. 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Coloss. 4. 12. Confitemur neminem immeritò perdi , neminem meritò liberari . Prosp. The Epistle to the Ephesians . Fides est medium ad salutem , & tamen ipsius electionis Effectus . Put on therefore as the Elect of God holy and beloved bowels of mercies , kindnesse , humbleness of mind — above all these things put on charity ; let the peace of God rule in your hearts — do all in the name of the Lord Iesus , giving thanks to God and the Father by him ; What ever you do , do it heartily as to the Lord. And then the summe of all their requests is , That they may stand perfect and compleat in all the will of God . This takes in the full scope of Law and Gospell ; whatever belongs to faith , worship , or obedience ; whatever is just , and equall , or well-pleasing unto God . Col. 3. 20. Col. 4. 1. And the Epistle to the Ephesians runs parallel with this to the Colossians . Impius sensus qui putat beatiorem esse hominem , cui Deus nihil dedecit , quam cui universa● in Christo per Spiritum Sanctum secun●um electionem ●ratuitam 〈◊〉 i● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 11 5 7 Mat. 20. 16 Matth. 24. 22 , 24. electi sumus non meriti prae rogativâ , non fati necessi●are , non te●●ritate f●rtunae , sed alti●dine divitiarum sapientiae & scientiae Dei quam non aperit sed clausam miratur Apostolus . Aug. Prosper ▪ Eulgentius . Ye are elected and therefore ye must be holy before all three Coessentiall Persons by whom ye were elected ; ye must beleeve the Word of truth as the truth is in Iesus , that ye may be sealed with the Spirit , and filled with all the fulnesse of God ; ye must bow your knees to the Father of our Lord Jesus Christ ; you must study the unity of Faith , and of the knowledge of the Son of God ; ye must keep the unity of the Spirit , ye must grow up into Christ in all things , ye must not grieve the holy Spirit whereby ye are sealed unto the day of Redemption , but maintaine a fruitfull fellowship with God in Christ by the communion of the holy Ghost ; for the fruit of the Spirit is in all goodness and righteousnesse and truth ; ye must be filled with the Spirit , giving thanks alwaies for all things unto God and the Father in the name of our Lord Iesus Christ ; ye must do whatsoever is right or equall , Ephes. 6. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 this is right , just , and equall . Put on the whole armor of God , take the sword of the Spirit , the shield of Faith , pray alwaies with all prayer and supplication in the Spirit . Peace be to the Brethren , and love with faith from God the Father and the Lord Jesus Christ . Grace be with all them that love our Lord Jesus Christ in sincerity . I need make no inferences , the words are so plaine , that they prove the point in terminis terminantibus , as we use to say .

Consider the discourse of the Apostle in the Epistle to the Romans , The Epistle to the Romans . where the Apostle hath even lost his reader in the depth of this Mystery of the eternal counsel of Father Son and holy spirit ; Amori Patris aeterno , gratiaeque Spiritus singulari nobi● in Christo destinatae totum Salutis adscriptum videmus in Epistols ad Romanos : Contumeliam reddit justitia , honorem donat indebitum gratia . Aug. he puts this question to all the busie disputants , who hath known the mind of the Lord , or who hath been his Counsellour ? and concludes that of him , and through him , and to him are all things , to whom be glory for ever . Amen . We have mercy from him , faith and repentance from him by an effectual vocation according to his purpose of election . Rom. 8 , 28 : 29. Rom. 9. 11. 15. 16. 18 , 23 , 24 , 29 , 30. Rom. 10. 20. Rom. 11. 2 , 5 , 6 , 7 , 29 , 30 , 32. 36. We have mercy , grace and glory from all three , and therefore all honour and glory be to all three for ever Amen . And the Apostle doth beseech the God of patience , and consolation , the God of hope , and the God of peace , Epist. 105. to fill them with all joy and peace in beleeving that they may abound in hope through the power of the Holy Ghost , Epist. 59. de bono Persev . Ench. ad Laur. Pros. who is the God of hope , comfort and peace ; for the Kingdom of God doth consist in righteousnesse and peace , and joy in the * * Ephes. 5. 9. Holy Ghost . Rom. 14. 17. and if wee serve Christ ( who is God blessed for ever . Rom. 9. 5. in these things , we shall be acceptable to God , and approved of men . Rom. 14. 18.

The fruits of the spirit in us are markes , The fruits of the Spirit are marks of our election The first Epistle to the Thessalonians . because fruits of our election by God . The Apostle writing to the Church of the Thessalonians , which is in God the Father , and in the Lord Jesus Christ , begs grace and peace for them from God our Father , and the Lord Jesus Christ ; Quae sit liberae discretionis in concilio Dei causa supra facultatem humanae cognitionis inquiritur & sine fidei diminutione nescitur , modo con fiteamur neminem immeritò perdi , neminē meritò liberari . remembers their work of faith , labour of love , and patience of hope in our Lord Jesus Christ , in the sight of God and our Father , and then concludes their election of God because the Gospel came to them in power , and in the Holy Ghost ; for they received the Word in much affliction , with joy of the Holy Ghost . The Apostle exhorts them in every thing to give thanks , because it is the will of God in Christ Jesus , and bids them beware of quenching the Spirit ; and beseeches the Spirit , who is , undeniably , the God of Peace , and by special office our Sanctifyer and Comfor●er , to sanctfy us wholly . The very God of peace sanctify you wholly , &c.

And the Apostle discourses in like manner in the second Epistle to Timothy ; God saith he , The second Epistle of Timothy . hath given us the spirit of power , of love , and of a sound mind , saved us and called us with an holy calling , according to his own purpose and grace , 2 Tim. 1. 9. which was given us in Christ Iesus before the world began And tells us that every one who doth pretend to be elected , Si omnes liberarentur , lateret quid peccato per justitiam deberetur ; si nemo , quid gratia largiretur . or presumes to call upon Christ and claim an interest in him , must depart from iniquity , be sanctifyed that he may be meet for the masters use , and prepared unto every good work .

I instance in some dark expressions , on purpose to shew that even in them there is by interpretation an acknowledgment , August . Ep. 105. That we are elected by Father , Son and Holy Ghost to Grace , Peace and Glory , and therefore ought to admire , beleeve , worship , love , obey all three Persons as one , and the same God , blessed for ever ; we must be holy before them in faith and love .

2. If we consider our Creation , II. our Creation . we are created by Father , Son and Holy Ghost , as hath been proved ; Gen. 1. 2. and therefore we were created for the worship and service of all three . 1 Cor. 8. 6. The spirit of Elohim sate upon the waters , Job 33. 4. hatched the world and all the beauty and glory of it . Job 26. 13.

3. If we consider the vigorous providence of God , Ps. 104. 30 all things are preserved , John 1. 3. upheld , III. Providence . maintained , Zec. 4. 6 , 7. ordered , Sam. 10. 6 governed , by Father Son and Holy Ghost , 2 Cor. 3. 6. the Holy-Ghost governs the Church , Luk. 1. 35. and over-rules the world also .

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

1. Our sin which we committed in Adam the first sin , it was a sin of cursed atheisme , divellish pride , unbelief , rebellion , apostacy , a sinning sin , because it did disable , pollute , infect , poyson both our souls and bodies with originall and damnable corruption ; all sins against Father , Son and Holy-Ghost proceed from this root of bitternesse .

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

5. If we consider our effectuall vocation . The father cals us in Christ , 1 Cor. 1. 9. by his Spirit speaking in Law and Gospel , 1 Joh. 1. 3 and working powerfully upon our consciences and hearts : 1 Cor. 13. 14. all three Persons do joyntly performe this saving work ; Rom. 15 , 16. Shew which Person can be spared . 1 Thess. cap. 1. 5.

6. Our Iustification is by the free-grace of the Father manifested in the Covenant of grace , Gal. 5. 5. by the righteousnesse of Christ imputed by the Father , Titus . 3. 5 , 6 , 7. and applyed by 1 Cor. 6 , 11 the Spirit , our faith is grounded on the Testimony of the Spirit , and wrought by the efficacy of the Spirit .

7. Our Redemption is by the Father who gave us his Son : by Christ , Ephes. 5. 25 , 26 , 27. verses . who gave us himself ; by the Spirit , who doth draw us unto Christ , Gal. 1. 3 , 4. and puts us into the armes and bosome of our Redeemer . Act. 26. 18 We are redeemed from the guilt and punishment of sin more eminently by Christ , 1 Pet. 1. 18 19 , 22 , 23. verses . but we are redeemed from the power and dominion of sin , Rom. 5. 6. 8 , 10. from our vaine conversation , from this present evill world , and tyranny of Sathan , not only by the death , resurrection and intercession of Christ , but by the efficacy and power of the holy Ghost ; And it is to be observed that though Christ makes the Purchase , Eph. 1. 13. yet the Spirit makes and gives the Assurance . Rom. 8. 16

8. Our Adoption is by all three . The Father doth adopt us in Christ by the Spirit of Adoption . Rom. 8. 15. Gal. 4. 6.

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

10. The Church is gathered , instructed , preserved , saved by all three ; the Church enjoyes and maintaines spirituall and heavenly communion with all three in all Ordinances and duties , 3 Cor. 13. 4 ,

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

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

3. In the Lords Supper the Father invites , and entertains us , The Lords Supper . gives us his Son for our Head , Husband , Saviour , Feast and all ; Christ gives us his Body and Blood to nourish us , 1 Cor. 10. 16. and the Spirit enables us to receive this spirituall nourishment after a spirituall manner , 1 Cor. 11. 24 , 25. that we may thrive and grow thereby ; the Spirit mortifies our lusts , strengthens our faith , 2 Cor. 13. 14. renews our repentance , inflames our zeale , pacifies our conscience , purifies our heart , assures us of the favour and love of God , seals our pardon to us , and seals us up to the day of redemption . The love of the Father , The Grace of the Son , The Communion and Peace of the Spirit , is so plentifully vouchsafed to experimentall Christians in this Sacrament , that I may well subscribe Probatum est .

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

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

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

5. We keep a Sabbath to Father , Son , The Lords day . and holy Spirit ; all our Fiduciall breathings after God , all our Penitentiall meltings before God , our Obedientiall closing with God , our pangs of love , raptures of zeale , extasies of joy , do arise and spring from the beliefe and consideration of the rich grace , tender mercies , and sweetest love of our deare Father , our beloved Saviour , and our sanctifying Comforter . Gal. 2. 20. Col. 1. 12. Ephes. 1. 3 , 5 , 6 , 11 , 13 , 17. Eph. 2. 4 , 5 , 6 , 8. 1 Pet. 1. 8.

Every Lords day , The Businesse of the Lords day . much more every Sacrament-day should be a sealing day , a sanctifying day , an edifying , saving Sabbath . God doth upon such daies take as wholy off from our own business , Eheu nec fictis lachrymis dolendaest ista profanatio quae sub praetextu Libertatis Christianae in diei Dominici celebrationē tanquam torrens irrupit . that we might make it our only business to serve and enjoy God by maintaining an holy Communion with God in Christ by the effectuall working of the holy Ghost for a whole day together , that we may in the close of the day attaine the end of our Sabbath-service which is a rest of complacency , sweet content , and full satisfaction in the armes and bosome of a Father , a Saviour , and a Comforter ; this , this is to enjoy a Christian Sabbath .

The heathens knew something of a Sabbath . Sabbathū inter omnes mortales celebre . Vide Theophil . Antioch . lib. ad Attolycum . Joseph . lib. 2. adversus Appion . Phil. Iud. lib. 2 de vitâ Moysis .

The Jewish Holy days were Appendices to the fourth Commandement , The Iewish Holy days . and therefore might be well taken off again , the morall Commandement remaining entire . For it is granted , that they are taken off from the second Commandement , and yet that remaines entirely morall ; and I beleeve it will be cleare to any man that studies the point that the Jewish holy daies did belong most properly , and directly to the second Commandement ; Indirectly and but Reductively to the fourth , because they were at most but Appendices to the fourth Commandement : But even Jewish Holy daies , and the most solemne services upon them did in their Primary and Principall Institution , as Wallaeus himself doth acknowledge ; point at Christ and his benefits ; and the point is cleare by the Epistle to the Hebrewes , and more especially by the ninth and tenth Chapters of that Epistle , Heb. 9. 10 , 11 , 14. Heb. 10. 1 , 4 , 9 , 10. Luk. 4. 18 , 19. 1 Cor. 5. 7. * * Vide Aug. Ep. 68. ad Casulanum . Chrysost. Homil. 10. in cap. 2. Gen. Phil. Iudae . lib. 3. de vitâ Moysis . Theod. Trad quaest. in Gen. The Sabbath was instituted before the Law was given on Mount Sinai , but the fall of man defaced the whole work of the first Creation , and therefore it is no wonder if Christ the Lord of the Sabbath require us to keep a Sabbath in remembrance of the new Creation by the work of Redemption , which was actually finished by the Resurrection of our blessed Lord upon the first day of the week . For Christ entred into his Estate of Rest in the day of his Resurrection , though he did not enter into his place of rest in the third Heavens till the day of his Ascension , and the place is but accidentall in respect of the State of rest , and rest it self . The Will of our Lord was the instituting cause , the Rest of our Lord the moving cause . When God rested from the work of Creation he was refreshed , Exod. 31. 17. and when Christ rested from the work of Redemption he was refreshed , and his Father took delight in the work of the new Creation , which he could not take in the old Creation , See Master White of the morality of the 4th . Commanment . Dr. Twisse , Mr. Cawdry , and Mr. Palmer , Mr. Shepheard , Dr. Ames Medulla Theol. Dr. Lakes Theses . which was so defaced , that he did repent of it , Gen. 6. but God will never repent that he sent his Son to redeem , or his Spirit to sanctifie his Elect , but Father , Son , and Spirit will be refreshed and satisfied with all the sweet fruits of this new Creation and Renovation by the death , resurrection , and Spirit of the Lord Iesus . Mat. 17. 5. Ioh. 19. 30 , Isa , 53 , 10 , 11. Rom. 4. 25. Rom. 8. 33 , 34. Rom. 11. 29. Heb , 7. 21 , 22.

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

The Jewish Sabbath was the Holy day or Sabbath of Jehovah as Creatour , The Iewish Sabbath . Isa. 58. 13. The Christian Sabbath . and all three Co-essentiall persons did create us . The Christian Sabbath is called the Lords-day , since the Lord Christ hath been declared to be the Son of God by his resurrection , Rom. 1. 4. and the Lord of all , Rom. 14. 9. Mat. 28. 17 , 18.

The Ministry and Sacraments under the new Testament are appointed by Christ , The Evang●licall Ministry . and therefore used by vertue of the second Commandement though the outward worship be changed , & in like manner the Sabbath appointed by Christ must be observed by vertue of the fourth Commandement though the day be changed , because this is the generall scope both of the second and fourth Commandements that we ought to observe all the Institutions of God from time to time . The scope of the second and fourth Commandements . We are then obliged both by Law & Gospel to observe the Lords day , & we may with confidence expect a blessing upon our observation of it ; Rabbi Agnon dicit hanc benedictionem transire super sanctificantes Sabbatum ante legem in Sina datam . Cognitio & celebratio Dei Creatoris , & consideratio seria operum Creationis ac Redemptionis ad Ceremoniā referri nequeunt . D. Waelleus de Sabbatho . pag. 583. for he who sanctified the day did blesse it also , that is , annexe a blessing to the sanctification of it ; Read Peter Martyr upon the second of Genesis , and the fourth Commandement , when God rested from the works of Creation he appointed a Sabbath , although he did not rest from works of Providence ; and in like manner Christ hath appointed a Sabbath upon his resting from the work of Redemption by price , although he doth not rest from the work of Redemption by Power till all his Enemies be vanquished and his Elect saved .

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

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

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

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

4. Soule-satiating Communion , we must take delight in our converse with God , Soule-satiating communion . 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 ; Extraordinary duties 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 ; Penitential meltings . 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 .

* * The sad condition of the most ingeneous sort of unreg●nerate men . 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 . Motives to Faith and true Repentance . 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 , The great difference between an ingenuous man and a gracious man . 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 common grace , and common grace leaves them in the state of Nature under the power of sin , and in the very suburbs of Hell wholly at the command of Sathan ; and if any man think otherwise , let him take heed that very thought doth not naile him fast to that unregenerate and cursed estate for evermore .

Beleeve it Brethren , that Historicall faith , and Naturall wisdome do but excite some pang of self-love , which makes us very solicitous how we may stop the mouth of our convinced conscience with some kind of ingenuous Civilities , and outward formalities without any penitent acknowledgment of our sinfull and cursed estate , any prudent esteeme of Christ , whose bloud , merit , righteousness , and grace ought to be prized above a world . We never seeke Christ in earnest till he hath first sought us , found us out , and brought us home by his preventing , quickening , saving grace . And when Christ dwels conquering and reigning in the soule , the soule is not content with civilities and formalities with common grace , or some low degree of speciall grace , but it aimes at grace in perfection ; the heart is kindly broken by Faith and Love , How far an unregenerate man may be changed . the soule is humble , thankfull , zealous , mercifull , diligent , constant in serving Christ , and Christians upon all occasions . Civill and Formall men may by legall terrours be brought to some kind of Devotion , they may by an Historicall saith be brought to some kind of admiration of the Gospel , to many good wishes and velleities , nay , to a Reformation in many particulars , but because they undervalue the love of the Father , the grace of Christ , the Communion of the Holy Ghost , and consequently the power of godlinesse , notwithstanding all their terrours , wishes , admiration , reformation , and hankerings after Christ and Heaven , they perish in their unbelief , because they never had any hungry and thirsty desires , restlesse desires after Christ , ( such as would not be satisfied without him , ) wrought in their souls by the light of the Gospel , power of the Spirit , serious and seasonable offers of Christ . They never come to a deliberate choyce and thankfull acceptance of Christ to be their Saviour , Husband , Priest , Prophet and King ; but did indeed choose rather to be Satans bondslaves , then Christs spouse , they would not make a prudent exchange of Satans fetters for Christs yoake , and therefore are but dancing to hell with their fetters , in the fairest path that they can possibly find to the chambers of death ; they could never be perswaded to be content with Christ alone as their al-sufficient portion , and therefore refused to sell all for him , and give up all to him , but did upon mature deliberation , and in coole blood reject Christ , resist his Spirit , refuse a pardon of sinne , and Deed of Heaven , purchased and sealed with the Heart-blood of God ; and this very consideration will sting the conscience and torment the soule of these everlasting Bedlams , when they lie in chains of darknes , cursing themselves to all eternity , and blaspheming God for torturing of them in the angry flames of hellish brimstone .

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

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

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

IT is observed by a great States man , That he who follows Truth too neere at heeles , may have his Teeth heat out ; but I had rather lose my teeth than not teach , and profess the truth . He who presses this point in this Licentious Age , wherein Scepticks in the highest points are called Seekers , and Hereticks good Christians , had need beg the promise of the Father , Luk. 24. 49 Magnitudo animi ad praedicandum ●vangelium necessaria ex alto promittitur . D. A●ting . that he may be endued with vertue from on high , that is , a magnanimous and more then an Heroicall spirit to preach the truth . We must not feare the face of man in the cause of God ; if the Devill might set up his Church in England , wherein Heresie is instead of a Preacher , profaneness and ungodliness instead of Ruling Elders , yet I must be bold to say , that these Seekers whom the Reformers called Libertines , are as the Fathers called them , but Nullifidians , and Atheists , professed Atheists ; for They are Atheists , who will not beleeve and adore the only true God , Father , Son , and holy Ghost ; and such are the Seekers whom I am to deale with ; who deny the Lord Christ to be God ; and I shall easily discover that this is Atheisme ; An etiam Abnegatio Christi quae fit corde in Ep●cureismum prolapso sit peccatum in Spiritum Sanctum ? Vide Scultetum in Ideis concionum ad cap 6. ad Hebraeos . Clamant D●ifica●i Spiritus homunciones se nullum habere Deum , sed usque adeo se sibi esse mortuos , ac Deo unitos ut ipsimet Deus effecti sint ; vide Joh. Ruys broch . in cap. 2. Apologiae . Nobilissimum Marnixium in Tract . contra Enthysiastas , & Calvinum de Libertinis in Gallia . Merceunum contra Deistas . De Atheismo subtili & palliato , vide D. Vedelium de Deo Synagogae . Casp. Barth . Adversar . lib 10. cap. 6. Cornel. à Lapide Comment ad Act. 17. 18. Sladum nec non Eglisemnium contra Vorstium . Atheus est qui fidem & cultum Dei directe aut indirecte à se aut ab al●●s removet . D. Voetius de Atheismo . whether reigning Atheisme or no , let the Socinian Seekers and Deifyed Atheists judge . Whosoever transgresseth and abideth not in the Doctrine of Christ [ hath not God ; ] he who abideth in the Doctrine of Christ , he hath both the Father and the Son . The second Epistle of Iohn the ninth verse , Who is a lyar but he that denyeth that Iesus is the Christ ? He is Antichrist that denyeth the Father and the Son . Whosoever denyeth the Son , the same hath not the Father , 1 Ioh. 2. 22 , 23 , 24. He who hath not the true God , Father , Son , and holy Ghost for his God , is an Atheist ; for if he do acknowledge a false God , a false God being no God , it must still bee granted that no man can bee excused from Atheisme by his acknowledgment or worship of any thing that is not God ; I speak of such speculative Atheisme as doth commonly run into practical Atheism , and may consequently end in direct and down-right Atheisme , or at least such affected Atheisme , as will permit that Radicall and Seminall Atheisme which was borne with them to sit quietly in their hearts as on a Throne , so that they have no actuall belief of the true God which doth amount to an historicall beliefe ; much lesse any that can effectually over-power or dethrone their natural Atheisme . And yet I beleeve these Atheistical Libertines can never fully blot out all the natural notions of a Godhead written in their hearts by the finger of God , Vide John . Junium in Refutatione Praelect. Socini cap. 2. & D. Rivet . in Psal. 10. though many of them have made a very unhappy progress in this devillish study ; for the devils themselves have not attained to any Atheistical 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; D. Voet. de Atheismo . Ignorans quis sit Deus ignorantiâ pravae dispositionis ; & contra sensum numinis congenitum verum Deum negans , Atheus certè , nec immeritò , ●●cendus est . Nulli autem sunt Athei qui certò persuasi sunt non esse Deum . Vide Mersennum in Gen. 1. à pag. 235. usque ad pa. 279. & Voetium in Ther site . Sect. 2. cap. 4. & de Atheismo parte secundâ , & parte quarta pag. 189. Wigandum de Arianis in Polonia . Facilis est ab Atheismo S●ciniano in directum Atheismum prolapsus . Vide Bedae notas in Ephes. 2. 14. & D. Vedelium de Deo Synagogae . Atheismus interpretativè contradicens & directè blasphemans ferendus non est in civili hominum societate , quia bonum civile non consistit sine metu cultuque numinis . Vide Calvin . in Psal. 115. de Atheo blasphemante . the Devils beleeve and tremble ; but enough of that ; the Socinians are Atheists Interpretativè at the least .

It is not enough for Christian Communicants to attaine to the first principle of natural Theology , and confess that there is a God , but they must acknowledge the first principle of Christianity , which is indeed Supernatural Divinity , and acknowledge , that Father , Son , and holy Ghost are the only true God ; for else we go no farther then Pharaoh that grand Seeker did , when he asked , who is Iehovah that I should obey his voice ? Exo. 5. 2. or then the Samaritans and Athenians did , who worshipped they knew not what . Ioh. 4. 22. Act. 17. 23. The Turks , the Pagans , the Jews do acknowledge that there is a God ; Vide Arist. de coelo lib. 1. cap. 3. Aug. in Psal. 44. Senec. Epist. 1. 7. Damas● . de Orth. fid. lib. 1. c. 1. Ciceron . de naturâ Deorum . unless then we do intend to hold Church-Communion with Pagans , Jews , Mahumetans , we must require somewhat more of those , whom we admit unto Christian Communion than a bare acknowledgment that there is a God , or that the Father is God . For he who doth deny the Godhead of the Son , doth deny the Father also , and consequently hath no God at all for his God , as hath been proved already from the ninth verse of the second Epistle of Iohn , The Father and his coequal Son are to be honoured with equal honour . and 1 Iohn 2. 22 , 23 , 24. He that honoureth not the Son as highly as he honoureth the Father , he doth not honour the Father , who sent his co-equall Son to give us life . Ioh. 5. 21 , 23. We must acknowledge the Son to be equall to the Father , for this redounds to the glory of God the Father . Christian communion with the Father in his natural Son by their co-essential spirit . Phi. 2. 6. 11. We can have no Christian and spiritual Communion with God the Father but in his natural Son , and by their Coessential Spirit , as is manifest by comparing these Texts together , 1 Ioh. 1. 3. 1 Cor. 1. 9. 2 Cor. 13. 14. Rev. 1. 4 , 5. Mat. 28. 19 , 20. Ephes. 2. 18 , 22. 1 Cor. 12. 3 , 6 , 8 , 11 , 13. and by the full scope of all my practical Discourse in the ninth Chapter of this Treatise . This is life eternal , &c. Iohn 1 7 3. 1 Iohn 5. 6 , 7 , 11 , 12 , 13 , 20. The largest bounds of Christian Communion . When Saint Paul doth enlarge the bounds of Christian Communion as far as he can , he writes thus ; Vnto the Church of God which is at Corinth , to them that are sanctified in Christ Iesus , called to be Saints , with all that in every place call upon the name of Iesus Christ our Lord , both theirs and ours . We can have no Christian communion with such as deny the Godhead of Christ . 1 Cor. 1. 2. We cannot maintaine any Christian Communion with such as deny the Godhead of Christ ; for they must ( as Francis David , and David George , &c. did ) deny that Christ is to be worshipped with divine faith and love , because ( as they blaspemously said ) he hath not the same divine nature with God the Father ; Vide Epistolas Martini Seidelii Silesii apud Socinum de Adoratione Christiad versus Christian — Francken . & Franciscum Davidis . Catechis . Racov. The Socinìans are blasphemous and Idolatrous Hereticks . or else they must say as Socinus , who wrote against Francis David , said , that Christ is to be worshipped with divine worship ; and then they will if you put their principles together ( as you may see them together in that Racovian Alcoran the Racovian Catechisme ) be found to be even the very best o● them , but a pack of Blasphemous Idolaters , With whom We ought not to hold Communion . For whilst they do blasphemously affirme , that Christ is a meere man in glory , and the Son of God only in a metaphoricall , not any proper sense , We must draw these conclusions , The best of the Socinians maintaine ,

1. That Jesus Christ our Lord is but a meere man in glory , a very Creature and no more : The Family of love . H. Nicolaus Familiae Caritatis : Pater dixit , Ego sum Deus . Vide Theodor . and therefore they are blasphemers ; and so are all they who say , that they are as much God as Iesus Christ ; for these are high swelling blasphemies , such as the Deified Atheists of the Family of love ( with whom I feare Mr. Fry hath had too much acquaintance ) do usually vent to the great dishonour of Christ and Christianity . Cornhert in Specimine injustitiae Deificati Hen Nicolai Praefat. Mr. Fry his Bellows . pag. 16.

2. That a meere man , a very Creature is to be worshipped with divine Honour ; Mr Fry his proud blasphemy . and therefore they are Idolators . Master Fry must prove , that he himselfe is to be worshipped with divine Honour also , or else he cannot make good his proud assertions in his blasphemous Pamphlet ; or else he must say as David George did , that Christ is not to be worshipped with divine Honour .

Now then the question is , The grand question concerning Christian communion with blasphemous Idolaters , seducing Hereticks , and base Apostates . What respect is to be shewn , or Communion ought to be held with blasphemous and Idolatrous Hereticks , who are Seducers also , and do zealously endeavour to poyson soules , as it doth well become Apostatizing Renegadoes ?

They who are acquainted with Ecclesiasticall Writers , Vide Gomarum , Voetium , Zanchium , Polanum de Trinitate . Jod . know what respect was shewne , or Communion held with Arians and others , who did deny the God-head of Christ , though they did maintaine that Christ was to be worshipped with divine Honour ; Coc● Thesaur . Cathol. lib. 1. Goldast . in Imperial . constit . Tom. 3. Elmenhorst . com . ad Gennadium . I shall not tell long stories of Cerinthus , Ebion , Photinus , Arius , and their adherents ; but it is cleare and evident that the Arians were condemned because they were a pack of blasphemous and Idolatrous Hereticks , Seducers , Apostates , upon the grounds which I shall presently relate and such as are above mentioned ; They did deny the divine nature of Christ , and yet acknowledged that Divine worship was due unto him . But I had rather produce proofs then tell-stories , and therefore I shall give you the true grounds and reasons why they are rejected from Christian Communion , and why even civill respect is denied to such , who upon mature deliberation , after more admotions then one , deny the Godhead of Christ , and the holy Ghost .

I shall begin with Christian Communion , The Reasons why Socinians are rejected from Christian communion because that makes most for my purpose .

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

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

2. They do not agree with Christians concerning the Adequate Object of Divine and Evangelicall Worship . The Father , The Adequate object of Divine and Evangelical worship Son , and holy Ghost are the Adequate object of Divine and Evangelical worship , of Divine Faith , Hope , & Love 1. Iohn 5. 6 , 7. 2 Cor. 13. 14. Rev. 1. 4. 5. Mat. 28. 19. Ioh. 14 , 1 , Ioh. 5. 23. Rom. 15. 30. 1 Cor. 3. 16 , 17. 1 Cor. 6. 19 , 20. 1 Cor. 12. 6 , 8 , 11. They who deny the Trinity are apt to close with Iews and Turks . They may well go joyn with Pagans , Jews , Mahumetans in worship , who say that Christ is a meere man . Mahomet did collect his Alcoran with great dexterity out of such common Principles as that he might take in Iews and Christians . Vide Epistolas Seidelii apud Socinum de Adoratione christi . Videl . de Deo synagogae . lib. 1. cap. 2. socinismus ex Mahumetismo oritur , & in eundem resolvitur . Stegman . Photin . Socinismus est recta ad Judaismi , Turcismi , nec non Atheismi via . Exempla dabant Neuserus & Pafradus viri non indocti , quorum ille minister in Palatinatu , hic praeceptor Classicus Scholae Marpurgensis . Vide D. Voetii Antidota Generalia adversus Socin . pag. 437. 438. Abrah. Calovium● And Socinus he followed Mahomets inctructions ; he saith , Arians and Calvinists may be both saved , so they do but live morally . Barlaeus saith , that Jews may be very pious towards God in their Religion , though they do deny and reject Jesus Christ ; as Videlius shews in his Book de Deo Synagogae . And this , as Barlaeus is pleased to call it , is accounted the most accurate Divinity of the high flying Mercuries : Beza in his Epistle to Petrus Statorius hath given our great wits a faire warning . I have read of one Nuserus a Minister in the Palatinate , who did first fall away to the Socinians , and deny the Trinity , and afterwards turned to the Turks , and did solemnly profess himself to be a Mahumetan at Constantinople . And the like is written by Authors of good credit , concerning that Schole master , who fell away to Judaisme , and wrote Letters from Thessalonica , that the reason why he went off from the Christian profession was because he could not digest the mystery of the Trinity . We that are Christians , worship the only true God , Father , Son , and holy Ghost ; and therefore we must be true to our Religion , and beware of such impostors , who would seduce us to worship a meere man instead of the great God , and our Saviour Jesus Christ .

My heart rises with just indignation against Mr Fryes blasphemous Pamphlet , Mr Fryes blasphemy . when I read there , That according to his understanding of the word subsistence he may be said to be God too , as well as Iesus Christ , pag. 16. I know he will wrangle about the word subsistence ; but that word is found in Scripture , and applyed unto the Father , Heb. 1 , 3. and we read of the being , or subsisting of the Son in the ( Forme , that is , the ) Nature of God ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Phil. 2. 2. he thought it not robbery to be equall with God . Sure Master Fry ought to think it robbery to make himself equall with Christ in subsistence , when Christ is equall to his Father , and hath no humane , but a divine subsistence only , Error Personae fatalis error est . which doth uphold the humane nature which Christ hath assumed ; and all Christianity is built upon the divine subsistence of Christ God-man as hath been shewn , and shall be yet more clearely manifested .

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

3. They do not agree with Christians concerning the substance of the Gospel , and Covenant of Grace . The substance of the Gospel , and the Covenant of Grace . Whatsoever we receive in point of Religion ought to be received upon the credit of all three Persons , but more especially upon the Divine Testimony of the Spirit of Christ , the holy and eternall Spirit sent down from heaven . 1 Pet. 1. 11 , 12. 1 Corinth . 2. 1 , 4 , 5 , 12. 13. They then who do reject the Spirit , and deny his testimony to be divine , because his nature ( as they blasphemously maintain ) is not divine , do indeed reject both Testaments , and therefore reject the whole Gospel and Covenant of Grace . The Contents of the Covenant of Grace . Moreover this Covenant is made by all three Persons , for the Covenant doth containe the love of the Father , Gal. 5. 5. the grace of Christ , 2 Cor. 13. 14. and the Communion of the holy Ghost . Eph. 2. 18. The Father of our Lord Jesus Christ doth enter into Covenant to be our Father in the Lord Christ ; The Covenant is established upon the satisfaction and Righteousness of God-man ; Socinismus est haeresis pestilentissima , divinitatem Christi spiritusque abnegans , viamque per propriam vitae obedientiam ad coelum affectans . Socinianism overthrows the Covenant of Grace . Socinismus divinam Christi essentiam , personam , satisfactionem negans , objectum fidei cultusque tollit , Christianismum evertit . and therefore they who deny the Godhead of Christ , must rest upon their own righteousness and obedience for justification , and salvation , as the Socinians do , and then Christ will profit them nothing , because they overthrow the New Covenant and are fallen from Grace . Gal. 5. 4 , 5. The Covenant is sealed with the bloud of Christ , who is not only the Son of Mary , but the natural Son of God . This is the substance of the Gospel , the same Person is God and man , The Son of Mary is the true Messiah , the Lord Christ , the only Son of God , equall to his Father , the Head and Saviour of the Church , the true God , the blessed God , the great God , the mighty God We are redeemed with the bloud of Christ , the bloud of God , the bloud of Christ who is God . The Covenant is to quicken and cure us .

1. To quicken us , We are quickned and cured by Christ , and his spirit according to the tenour of the Covenant of Grace . for we were dead before the Medicine came , and Christ and his Spirit raise us from death , and give us a spirituall life .

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

In the Covenant God promises to give us himself , The Spirit is given by Covenant as a bond of union . his Son , and his Spirit . The bond of the Faederal and mystical union on Gods part is the Spirit , and on our part Faith , which is wrought in us by the same Co-essentiall Spirit . And Christ is the only Mediatour of this Covenant .

1. We have but one Mediatour and surely of this Covenant . Christ God-man is the only Mediatour of the Covenant . Christ is God and man in one subsistence or Person . 1 Tim. 25. 1 Cor. 8. 6.

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

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

I might adde many other reasons , but I must be briefe .

4 , I might argue from the very nature of Christian Communion , which is a Christian and spiritual Communion with the Father , The nature of christian Communion in the Son , by the Spirit ; but I have said enough of that already in this very Chapter , 2 Cor. 13. 14. and handled it practically and at large in the ninth Chapter of this Treatise . Eph. 2. 18.

5. I might argue from the Sacraments of Communion , and seales of that Covenant of grace , The Sacraments of communion which they who do deny the Trinity overthrow , as hath been proved .

1. In Baptisme we Christians are devoted and consecrated to the beliefe , worship , and service of God the Father , Christian Baptisme . God the Son , and God the holy Ghost , who are all three one and the same God , the only true God blessed for ever ; and therefore they who do not beleeve and worship God the Son , and God the holy Ghost as the same God with the Father , Mat. 28. 19 do indeed renounce the Faith and Baptisme of Christians ; Eph. 2. 18. they take away the Adequate Object of Christian Faith , 2 Cor. 13. 14. and Evangelical Worship . Act. 2. 38 , 39. God promises to be a Father , 2 Cor. 6. 18 Saviour , and a Comforter to us ; he seales his promise to us by Baptisme and fullfils his Promise by giving us his Son for our Saviour , 2 Cor. 7. 1. and his Spirit for our Sanctifier and Comforter ; Rom 8. 15 for he shews himself to be a Father to us in Christ by sending the spirit of Regeneration and Adoption into our hearts ; Gal. 4. 5 , 6 We are regenerated by the spirit of God , adopted into the Family of God , married to the Son of God , that we may be heires and coheires with Christ the King of Heaven , and Lord of Glory ; and all this is to oblige and encourage us in the beliefe , worship , and service of Father , Son , and holy Ghost .

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

1. When we see the Bread and Wine consecrated and set apart for this holy use , we should consider the unspeakable love of God the Father , The mystery of the Trinity is made even sensible to us in the h●ly Sacrament . setting his co-essential Son Jesus Christ apart in his secret and eternall Counsell for to be the Surety and Saviour of his chosen people : This is the great mystery , which the very Angels desire to look into , and which will be the subject of all the praises and Hallelujahs both of Saints and Angels to all eternity in the highest heavens .

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

3. When the Bread and Wine is distributed and divided , we should meditate upon the Application of Christ crucified to every one of our own soules in particular ; The special application Now this speciall Application is made by the assistance and communion of the holy Ghost .

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

We can never understand the Presence , Sacramental knowledge . Institution , and mind of Christ in this Ordinance , unless we beleeve the cursed condition of men in their naturall estate , the divine nature and person of Christ , the greatness of the price that was paid for the satisfaction of Gods justice , and appeasing of Gods wrath , who did not spare his own Co-essential Son , but manifested his hatred against sin , and love to his Elect in not sparing his Son , but breaking his body and shedding of his bloud , that we might be redeemed by the bloud of God ; this is the mystery which is made sensible in the Sacrament , and is really evident to the eye of faith , Sacramental mysteries are spiritual and yet real . Gal. 3. 1. And whosoever looks upon these great mysteries of the Gospel as fancies , and doth not beleeve them to be reall things truly exhibited , really presented to beleevers in a Sacramental , mystical , Joh. 6. 55 , 63. spiritual way in this Ordinance , hath not yet learnt the truth as it is in Jesus ; and is not prepared for such high Communion . We Christians do not come with hungry and thirsty soules longing after farther Communion with Christ for mortifying of our lusts , Sweet communi●n for hungry Soules . and encrease of all our graces by his spirit , untill we beleeve this grand mystery of Faith ; and we are then experimentally acquainted with the mystery of Godliness when we have been made drink into one Spirit with Christ and his Members , when we look upon him whom we have pierced by our sins , and acknowledge him to be the natural and Co-essential Son of God ; there can be none of those fiduciall breathings after Christ , Penitential meltings before him , or obediential closings with him , as is evident by our ninth Chapter untill we do in some measure beleeve this mystery of Faith , and understand the substance of the Covenant of grace , which is sealed in this Sacrament by God , and must be actually renewed by every good Communicant ; our Meditations , Faith , Love , Repentance , Joy , Thankfulness , will not be rightly placed or exercised , if this grand mystery of Faith and Godliness be rejected by us .

6. I might argue from all the Offices of Christ ; they who do not beleeve the divine nature of Christ , The Offices of Christ . do utterly disable Jesus Christ from being a Mediatour , a Priest , a Prophet , a King , for the saving of his people to the uttermost .

They who deny the divine Essence and Person of Christ , do deny his satisfaction to be all-sufficient in our behalf . They depose Christ from that spirituall and heavenly kingdom which he hath by Nature ; and render him uncapable of that Mediatory Kingdom , which is delegated to Christ , God man by the Decree of the Co-essentiall Trinunity . But I have said enough of that in the former part of this Book .

I pass on to enquire what civill respect is due to such as do deny the divine Nature of Christ and his holy Spirit ; That one Text to my apprehension , Concerning civil respect . 2 Ioh. 9. 10 , 11. containes a very full and satisfactory answer ; Whosoever transgresseth and abideth not in the doctrine of Christ , hath not God ; he that abideth in the doctrine of Christ he hath both the Father and the Son . If there come any unto you and bring not this doctrine , receive him not into your house neither bid him God speed . For he that biddeth him God speed , is partaker of his evill deeds .

But that this point may be more clearly stated , and all mistakes prevented , be pleased to consider ,

1. That such Points of Religion and Worship as are necessary to be known and beleeved for the maintenance of Christian , The question stated in some few conclusions concerning the rejecting of such as are unblameable in their life , when they grow obstinate in singing against conscience . spirituall , saving Communion with Father , Son , and holy Ghost , are clearely delivered in the holy Scriptures of truth .

2. That if men who were formerly unblameable in their life and conversation , be seduced into any errour which doth contradict , or subvert such Fundamentall Points , they ought to be instructed with the spirit of meekness in a Christian and brotherly way .

3. They are to be admonished with all faithfulness and meekness of Wisdom twice or thrice , that they may understand the importance of the truth which is denyed , the danger of the errour maintained , the sad consequences of both , that if their conscience be not feared , they may return from their beloved and damned errours .

4. If after all this meekness , patience , and forbearance , all Christian instructions , and brotherly admonitions , they do ( as men that are judicially blinded for sinning against conscience )

1. Persist in their errour .

2 Reject and revile the truth of God in these high and necessary Points .

3. Fall from the grace of God , frustrate the grace and Covenant of God , evacuate the death of Christ , depose Christ and his Spirit from their Throne and Godhead .

4. Seduce and poyson others . Mat. 21. 38.

5. Deny and overthrow the foundation of divine Faith , Hope , Love , and Justification by Faith , and the Adequate object also of all Christian Faith , Evangelicall Worship , and sincere Obedience ;

These bold Atheists ( for they deny the only true God , Father , Son , and holy Ghost ) may without any scruple be rejected from Christian Communion . Tit. 3. 10 , 11. For there is certainly some lust or other which hinders them from seeing the truth , He who persists in ● dangerous error after two admonitions wisely and faithfully dispenced , is condemned of himself , that is , of his own conscience . Read Reverend Mr Cotton his Answer to Mr Williams p. 26 , 27. and so m●o p. 35. or professing that they do see it , and therefore it may be taken for granted that these men are obstinate , self-condemned men , men that combine with their Wills and Lusts against their own conscience , and cleare shining Scriptures . And therefore these men cannot complaine that they are punished for their conscience , when they are indeed punished for sinning against their conscience ; because they are condemned by their own conscience .

But it will be said that there are scarce any such men to be found as I have described . Ob.

To which I answer , Sol. Be pleased but to consider what hath been delivered in this very Chapter already , No man ought to be punished till he sins against conscience . and compare it with the foregoing Chapters , and with the many blasphemous Pamphlets which do pass up and down without controule in this licentious Age ( in which men adventure upon the very language of hell under pretence of exercising their Christian Liberty , and speaking according to their New Light ) and this Point will be too cleare . For we do already grant that no man ought to be troubled for following the dictates of his conscience rightly enformed , but for following of pernicious errours which are contrary to his own conscience , unless he be judicially blinded by God for his customary sinning against light of conscience in former times .

2. Nothing is more common then for men to speak out of the abundance of that naturall Atheisme which lurkes in their hearts contrary to the dictates of their naturall conscience .

3. Though conscience may be quiet whilst men are exercising their wits to maintaine some errour which is contrary to those mysteries of faith , which transcend naturall reason , and are repugnant to the corruption of reason , especially , if they ( are engaged in multitud● of business , connived at by such as sit at sterne , and ) do thrive and prosper in the world ; Conscience will speak when it may be heard . Yet conscience will find a time to speak when it may be heard , & then it will scourge these Merc●rial vapourers with Scorpions , and set all their errours and blasphemies in order before them with stinging aggravations , Quidisputat contra internum sensum & naturale conscientiae dictamen , est Heraeticus Interior . and prove them to be Inward Hereticks .

4. We must distinguish between speculative Atheists , 4. Atheists . such as Libertines and Enthysiasts usually are ; Vide Beza● . A●not . ad Eph. 2. 12. 1 The. 4. 5 , T it 1. 16. Ps. 10. 11 , 13. and Practical Atheists , such as sensuall men are known to be ; for I am bold to call these Hereticks Atheists who deny the Son and holy Ghost to be God after frequent instructions , and wholesome admonitions in coole bloud and studied discourses ; ●sal 14. Psal. 36. Job 21. 14 , 15. for I do not speak of such as talke vainly and blasphemously also in the heat of disputation , or in a sudden Paroxysme of Temptation . 1 Cor. 15. 32 , 34. But he who doth upon mature deliberation , A subverted Heretick . Tit. 3. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is quite thrown ess from the foundation , and turned upside down . See Mr Cotton against Mr Williams , cap. 13. pag. 30. after the application of so many gracious remedies ( with such meekness of wisdome as hath been said ) deny the Godhead of Christ after it hath been made plaine to him , that if he hold this errour he doth overthrow the Foundation of the Christian Faith , and deny the Adequate Object of Evangelicall worship , because he doth but beleeve in a Creature , and so trust in an Arme of flesh ; and that he doth worship a meere Creature , and therefore is an Idolater ; that a meere Creature cannot satisfie the infinite justice of God for the sin of man , and consequently that we are not redeemed , The punishment of subverted and self-condemned Heretikes . and cannot be justified by Christ , if he be ( as they blasphemously say he is ) a meere man in glory ; Finally , that if all his faith be carnall confidence , and all his worship Idolatry , it is impossible for him to be saved if he continue in that vaine faith and worship all his life .

Of such a man as this , who hath made a profession of Christianity , and lived in an externall conformity , it is no breach of charity to say , Tit. 3. 9 , 10 , 11. he is a subverted and self-condemned Heretick , 2 Joh. v. 9 , 10 , 11. an Apostate-Idolater , Blasphemer , &c. and therefore we may safely reject him from Christian Communion , and deny all civill respect unto him : for it is to be feared he is of their strein who said , — Mat. 21. — 38. This is the heire , &c.

The Princes and states of Germany in their 100 grivances , Erastus and some others would have Church-censures passed upon Hereticks , Apostates , &c. but they desired that profane persons and scandalous livers might be spared ; a Doctrine fit to be preached amongst a a Atheismus dicitur Synecdochice Cyclopismus , quod Cyclopum instar nullam pietatis , & honestatis curam habeant . D. Voetius de Atheismo . pag. 117. Cyclopes , men that have no sense or care of piety , a Doctrine fit to usher in Atheisme , or Popery . For they say the b b Aen. Syl. de gestis Concil. Basil. l. 1. Pope may be deposed for Heresie , but not for a profane or scandalous life . c c Grot. Annot. in . Luc. 6. 22. The Atheistical Syncrctisme . Grotius on the other side , and some of his followers would have scandalous persons excommunicated , but those ( whom the reformed Churches have convicted of Heresie ) spared . But I feare that there are too many in England who would have all the poyson of Erastus and Grotius put together in a Directory for Church Government , that men might hold what they list , and live as they please . What a strange Syncretisme , what a promiscuous Communion , what a Church shall I say , nay , what an hell would there be in such an Atheisticall Communion as these Mercuriall Grandees affect .

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

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

Acontius came forth of Italy ( as Alciate , Acontius detected . Blandrate , Gibrald , and both the Socinus's , Laelius , and Faustus did ) and lived in the time of Socinus the Elder and Younger also ; the Elder Socinus died 1562. and printed nothing ; about three yeares after his death , Acontius published his Book of Stratagems , in which he gives the right hand of brotherly fellowship to the Socinians . In the yeare 1565. When the followers of Socinus did begin to seduce , up starts Acontius and pleads for seducers . When the Arminians do enlarge the bounds of communion so far , as to take the Socinians into Christian Communion , Vide Remonstran . Apol. p. 11. & Respon. ad Profes . Leydens . pag. 65. they constantly urge the authority of Acontius in their Apology , and in their answer to the Reverend Professours of Leyden . Acontius thought fit to lay aside the ancient Confessions of Faith , and compose a new Creed , which Socinians may subscribe . He came into England under a faire pretence of being banished for Christs sake ; but certainly his greatest danger was of being called into question for his intimate confederacy with such as were no great friends to Iesus Christ . Iudicious Pareus looked upon him as a sneaking Solicitour for the Socinians , and as fast a friend to them as Bonfinius himself . The Learned Professours of Leyden , Peltius , Videlius , Voetius , and a whole Synode of discerning Reformers , have set a brand upon him . His Book of Stratagems printed in the yeare 1565. was printed againe in the yeare 1610. And as I remember , in the yeare 1616 , I find that he himself was living in the yeare 1613. In the yeare 1631. his Book was printed here at Oxford , but generally condemned by such as were learned and Orthodox at that time in this University ; they thought it more fit for the fire , then the Press .

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

Moreover , the Translatour in his Epistle to the Parliament acknowledged , that the Book never endeavoured to speak English before ; but if his essay did find acceptance , it was his intention to go in hand with the remaining Books ; which all who have read , know , The third Book of Acontius which is now in English , is very dangerous . Acontius perused by a committee of the Reverend Assembly at Westminster , March 164● . containes the quintessence of those poysonous dregs which are in his third Book ( now Englished ) not so generally observed by unwary Readers . Whereupon the Reverend Assembly chose a committee to peruse the Book , and report their judgement of it to the Assembly with all convenient speed . Upon perusall of the Book we found that the Author was recommended by Peter Ramus , but we did not much wonder at that .

1. Because the Book is written with much Art , Why P. Ramus did commend Acontius . and the malignity of it very closely couched .

2. There are many plausible pretences , faire insinuations , 2 Pet. 2. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and divers religious expressions in it . The man was master of his Passions as well as Art , Colos 2. 4 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . or else he had not been such an excellent Agent and Sollicitour in so bad a cause , and so compleat a Courtier as indeed he was .

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

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

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

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

That acute and learned Divine doth in very many places set forth Acontius in his right colours , and saith the Arminians made great use of him , and that he was but one remove from a a a Voet. de Atheismo parte 3. pag. 160. Quamlongé autem abfuerit Acontius ab occulto Socinismo , aut saltem Syncretismo cum eo , discipotest , quòd Sabellianorum haeresin Praecisé excludat , Photinianorum verò minime ; imo eos Symbolo suo ( lib. 7. p. 341. ) non obscure includ●t . Socinian , or guilty of a Socinian Syncretisme at least , because he doth exclude the Sabellians only , and doth not obscurely include the Photinians within the còmpasse of his b b Sabelliani ab Acontio extra novum ipsius Catholicum Symbolum & communionem seu Syncretismum collocantur , quia statuunt filium esse eandem personam cum Patre . D. Voet. de Trinitate . pag. 496. Catholike Creed , in which there is a c c Quod ad Acontium dicimus eum meritò in hoc negotio suspectum esse — videantur modo l. 3. p. 114 , 123. & lib. 7. p. 341. edit Basil. 1610. & judicetur quis anguis in herba latueri● , quod hic vir in fundamentalibus assertionibus nunquam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 trium Personarum statuerit , nec adversarios Samosarenum , Photinum , Arrium , Eunomium , Pneumatomachos , aut corum errores rejecerit , contentus solos , ●●los rejectos qui negarent filium non esse alium à Patre . 7● . Voet de Trinitate . pag. 501. Snake lurkes , which doth not hisse , but sting ; for this moderate man did never say , that it was necessary for our Salvation to know and beleeve that the Father , Son , and holy Ghost are one and the same God who is the only true God blessed for ever . And yet it is his maine business and designe in his third Book , which is now in English , and in his seventh , which I hope will never be Englished , to shew what are the only points necessary to be beleeved for the attainment of Salvation . But Acontius is not very modest when he comes to pass sentence upon the Ancients who were rigidly Orthodoxe , and faithfully severe in requiring men to beleeve those grand Articles of Faith which are necessary to Salvation . For when he discourses of the faith of the man sick of the Palsie , he saith , Credebat enim ( ut par est ) hominem eum qui Iesus diceretur , &c. For he believed ( in all probability saith the Translatour ) that that same man whose name was Jesus came from God , and was in favour with God ; and therefore he hoped that by this meanes he might recover his health . But that he knew all those things which the Church hath for a long time accounted as Articles of Faith necessary to be beleeved to salvation , how likely a matter it is , I leave it to every man to judge . Read Acontius in Latine p. 115 , 116. in English pag. 79. There are likewise many other Texts to the very same purpose .

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

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

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

3. Somewhat concerning the Land of Canaan .

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

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

Many things ( saith he ) may be reckoned up , Acontius in English pag 70. which that we might be saved , ought both to be , and to be performed : As that our sins were to be abolished , Per hominem peccati omnis expertem , virtute immensa● pr●ptereáque Dei filium itemque Deum , & similia . Acont . Strat. pag. 103. and that by a man void of all sin , and of infinite vertue and power , and he therefore to be the Son of God , yea , God and the like . And then he presently mixes some things of lesse consequence , and concludes thus .

Doubtless that it may evidently appeare to us that these things are likewise necessary to be known , Acontius in English p. 70 , 71. either we must have a plaine Text of Scripture that shall pronounce , Whatsoever is necessary to be done , that also ( to attain salvation ) must necessarily be beleeved . — But there is no Testimony of Scripture that I know which pronounces , that what ever ought to be done ought to be beleeved .

By this one taste you may plainly see , that though it should be granted necessary unto salvation , that Christ should be God , abolish sin , &c. yet Acontius will not grant that this is necessary to be beleeved for the attainment of salvation ; and therefore he left it out of his Catholick Creed , and Syncretisme , and yet condemns the Sabellians , who did not deny the Godhead of Christ , but said that he was one God ( and somewhat which they should not have said , or beleeved , that he was one Person ) with God the Father . You may hereby understand the modesty of the man and cry out as he did , Ein modestiam satis peorfrictam , usque ad os impudentiae perfrictam . But if his seventh Book ( which the Translatour durst not adventure to English till he saw how this would take ) had been translated , I need not have said any more for the discovery of this subtill Sir . Judicious a a Pareus Epist. ad N. N. Martii . 1. 1613. Arminium vestrum Sociniani in Poloniâ expresse ut suum nuper nominarunt , unà cum quodam Bonfinio , & Acōtio clandestinis asseclis , quorum authoritate postularunt à fratribus Orthodoxis fraternitatem , isti verò fortiter recusarunt . Act a ad me m●sit Synodus Lublinensis . Pareus , and the Synod of Lublin were able to detect him for all his courtship and hypocrisie ; and D. b b Siquidem innotuisset Ecclesiis Reformatis quod tectè innuit lib. 3. p. 114. 123. & lib. 7. pag. 341. edente Jo. Grassero . 1616. B●s . utique in communione suâ illum non retinuissent , nisi a pertius declarasset , se ex Italia praetextu Reformationis non attulisse quod populares ejus Alciatus , Blandrata , Gribaldus , Socinus uterque , &c. D. Voetius de Trinitate . p. 495. Voetius doth assure us , that if the Reformed Churches had taken Acontius his third and seventh Books into their consideration , they would have rejected ▪ Acontius from Communion with them , unless he would have declared himself more plainly , and made it evident , that coming out of Italy under pretence of Reformation he had not brought the same errours with him which Alciate , Blandrate , Gribald , or Socinus the Uncle , and the Nephew brought from thence .

They who are acquainted with Ecclesiastical Writers can readily declare what difficulties they wrestled with , Vide Acta concilii Niceni , Concil. Syrmiensis , anno 357. utriusque Ariminēsis , anno 358. Athanasium de Synodis Oratione 2. contra Arianos , & ad Seraplonem Disput. prima & secunda contra Arrianos . Epiphan. haeres . 65. & 73. Anathema tibi Liber● inquit Hilarius . Vide Hilar. de Synodis Nicet . Thesaur . Orth. fid. lib. 4. haeresi . 32. Socrat. Hist. l. 1. c. 6. & 2. c. 29. 52. Sozom. lib. 4. c. 5. Epist. Synod . Sardic . apud Theodoret. Aug. de Haeres . c. 14. serm. 129. Baronii Annales ad annum 357. & 358. Photium in Epist. Philost . Alcuinum de Trinitate , Gomarum , Chamierum , Voetium , Zanchium de Trinitate . and what persecutions they did undergo rather then they would consent to any Syncretisme with the Arians when it was obtruded , or yeeld to any agreement , when it was offered to them upon plausible and tempting conditions . They who have read the Acts of the Nicene , Syrmiensian , and both the Ariminensian Councels , Athanasius , Hilary , Epiphanius , Nicetas , Socrates , Sozomen , Theodoret , Augustin , know this to be as cleare as if it were written with a Sun-beame . Was there not an Anathema denounced against Liberius by great Hilary for yielding to such a Syncretisme with the Arians , as Acontius did propound for an Accommodation between Christians and Socinians ? pardon the harshness of that expression ; I am not in passion , or in haste , but follow the example of the Orthodoxe Doctors of the Church , who did use the name of Christians in opposition to the Arians , to shew that they did not acknowledge the Arians for to be Christians , because they denied the true Christ , who is God-man , the only Mediatour and Saviour of his people from their sins .

Melancthon and Bucer were men of great prudence , Vide Melanct . Loc com . Examen Theologicum . Consilia . Profess . Leidens . in specimine Exceptorum . Vedel . in Arcan . Arm. Pezel . in Disp. de Trinitate . Schevica . de Trinit. Jun. in Antapolog . Jodoc . Cocc . Thesaur . Cathol. l. 1. Elmen . horst . in Comment. ad Gennad . Ambros. Praef. ad lib. de Sacro Sancto . Goldast . in Constit. Imperial . T. 3. Theod. Hist. lib. 5. cap. 16. Ecthes . Heraclii de Trinitate & fide Catholica . Edicta Constantini . Decreta Ord. Gen. 1598. de combustione librorum Socini & ejectione Ostorodi & Voidovii ex Provinciis unitis . Socinismum cum Turcismo & Judaismo comparant ▪ Trelcatius Senior ▪ Gomarus , Vedelius , Voetius . Anti-Trinitarios 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 appellat Epiphanius . modesty , and moderation , as well as piety and learning , but they never offered to conclude a peace with any of these new Arians ; they would not admit any into Christian Communion with them , unlesse they would subscribe the Confessions of faith received in the foure first general Councels . They who deny the Godhead of our Saviour , and the holy Ghost , are Antichristian , Antispiritual men ; their Idolatry in worshipping Christ , whom they look upon as a meere Creature , their impiety in denying worship to the holy Ghost , their horrid blasphemies to the dishonour of Christ and Christianity , their poysoning of soules , disturbing of Christian Societies , should be laid to heart by all Christian Magistrates , all Ministers and Members of Jesus Christ ; and therefore this Acontian Syncretisme is abominable .

Upon these and divers other considerations I was desired to make a report to the Reverend Assembly concerning the danger of translating and Printing of Acontius in English ; the heads of the report were briefly these .

The Report made to the Reverend Assembly . March 8. 1647-48 .

By Mr Cheynell .

We humbly conceive ,

THat Acontius his Enumeration of Points necessary to be known and beleeved for the attainment of Salvation is very defective . Variatur fides , auge , tur vel diminuitur — non ratione primae v●ritatis , quae est unica inomnibus , sed ex parte credendorum , dispositionum , personarum , & temporum . Reyn. Pant. de Fide cap. 12. Qui Trinitatem negat , negat Baptismum . negat Christianismum . Tota enim Ecclesia christiana quae Deum in tribus personis colit , Mysterium Trinitatis in vero Scripturarum sensu pro necessario habet ; Arianos , Photinianos , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & proinde Socinianos damnat . Vide censuram cl. Theol. Profess . in Confes. Remon . instit. c. 3. de sacro-sancta Trinitate . Frustra sunt qui loco Patris Filii & spiritus sancti unius veri Dei Idolum colunt .

1. Because in the Creed which Acontius framed there is no mention made either of the Godhead of Iesus Christ , or of the Godhead of the holy Ghost . And

2. Although Acontius doth acknowledge Christ to be truly the Son of God , Sociniani Christum verum Dei filium esse agnoscunt , verum Deum esse negant . Vide D. Alting . Loc. com . parte secundâ pag. 367. Vide etiam Acta Concil. Niceni . Symb. Nicen. Symb. Athanas. Epistolam Eusebii apud Socratem lib. 1. Hist. cap. 8. Theodor. lib. 1. cap. 12. D. Vedel . Arcan . Arminianismi . Stegman . Photin . Smiglecium de Naturali Dei filio . Symb. Constant. apud Theodor. lib. 5. cap. 9. Epiph. in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Videl . de Deo Synagogae . D. Voetium de Atheismo , de Symb. de sancta Trinitate , ubi supra . Pelt . Harmon . Praefat. Melanct. Loc. com . exam. Theol. & consilia ejusdem . D. Voet. de Trinitate p. 501. Acontius 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 trium personarum in fundamentalibus assertionibus non statuit . yet he doth not in his Creed declare him to be the natural Son of God .

That these points are necessary to be known and believed for the attainment of salvation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rom. 8. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Rom. 8. 32 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Joh. 1. 14. Professionis nostrae Pontifex est naturalis Dei filius . Heb. 5. 4 , 5 , 6. Heb. 1. 4 , 5. Mat. 16. 16 , 18. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ephes. 4. 13. Mat. 28. 19. Ephes. 4. 5. 2 Cor. 13. 14. Ephes. 2. 18 , 20 , 22. Heb. 6. 1 , 2. 1 Joh. 1. 7. 2 Tim. 1. 13. & cap. 3 ▪ 15. 1 Tim. 3. 16. Rom. 1. 4. Joh. 10. 30. compared with Joh. 5. 18. Phil. 2. 6. 1 Joh. 5. 7. 20. Joh. 17. 3. 1 Cor. 3. 11. 1 Joh. 2. 20 , 22 , 23 , 24. 2 Joh. 9. 10 , 11. Joh. 5. 23. is in our judgement clearly expressed in the holy Scriptures , 1 Joh. 5. 7 , 20. compared with Joh. 17. 3.

We do therefore conceive , Regula fidei pusillis magnisque communis that Acontius was justly condemned , because he maintains that the points of Doctrine which he mentions , are the only points which are necessary to be known and beleeved , Aug. Epist. 57. vide Sym. apud Epiph. in haeresi 72. & quae de consil. Chalced habentur apud Evagrium lib. 2. Hist. c. 4. praesertim de spiritu sancto . Consulantur Scholastici de iis , quae necessaria sunt Necessitate medii vel finis . Bannes in secundam secundae quest. 2. art. 8. Greg. Val. Tom. 3. com . The. quest. 2. punct. 2. Scot. Suarez . Ocham Lorca , &c. Vide Aug. contra Pelag. & Celest. lib 2. c. 24. Ecclesia una dicitur propter unitatem fidei . Hieronym . in Psal. 23. Baptismus est Sacramentum fidei Aug. epist. 23. Vide Basil. de spiritu sancto lib 1. cap. 2. Tertul. de praescript . cap. 14 ▪ 20. Iren. l. 1. cap. 2. ●arker . de desc . ad Inferos . Fides nostra secundum Christi doctrinam est in Patre & Filio , & spiritu sancto . Mat. 28 19. Eph. 4. 5. concil . Ancyran . de spiritu sancto 2. Sym. Antioch . apud Socrat. l. 1. cap 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Concil. Constant. Epist. apud Theod. l. 5. Hist. cap. 9. Sct D. Vshers learned answer to the Iesuits challenge , p. 311 , 312. And his excellent Sermon of the unity of Faith , where he gives a satisfactory account of the faith of the Eastern and Western Churches . Mr Rous his Catholique charity . cap. 10 , 11. D. Voetius de Symb. Apost. D. Potter his Answ●r to charity mistaken . sect 7. lod. Co● . Thesaur . Cathol. l. 1. art. 4. Acta Consilii Niceni . Athanas. de Synodis , Hilar. de Synodis . Epiph. haeres . 73. Socrat. Hist. lib. 1. cap. 6. Baronii Annales ad an , 357 , 358. Alcuinum de Trinitate . Nicet . Thesaur . Orthod. fid. l. 4. haeres . 32. Videlium de Deo Synagogae . Gomarum de Trinitate . Atheus est juxta religionem Christianam , qui Christum ut Deum non colit . Vide sis , orationem D. Jac. Arminii de componendo dissidio Religionis inter Christianos . Arii Symbolum explodendum statuimus ; nam si ab aeterno Deus est Pater , Filius quoque Patri coaeternus necessario statuitur . D. S. Glassius de Deitate Filii . Vide Tilenum de Deo Patre & Filio , D. Sohnium de Trinitate . Zanchium , Bezam , Calvinum , Junium , Trelcatium Seniorem , D. Altingium , Maccovium , Synop. Purioris Theol. Polanum , Chamierum , Libertinismus introducit Socinismum , Socinismus destruit Christianismum . Socinus , Acontius , Barleus , nec non Semi-Iudaizantes Arminiani pietatem fovent parum Christianam . Vide Stegmannum , Voetium , Videlium de prudentia veteris ecclesiae l. 2. cap. 5 , 6. de Deo synagogae , de Arcanis Arminianismi , de finibus Arminianismi lib. 1. cap. 1 , 2. Comnenus reclamantibus Orthodoxis dixit Turcas colere verum Deum , ut videre est apud Nicetam Choniatem in Manuele Com●eno lib. 7. Qui quaerere Deum se profitentur extra Christum quem abominantur ut Turcae & Iudaei , neque verum Deum , neque verum cultum habent . Nam sine Christo nec verus Deus cognoscitur , nec colitur . D. Rivet . Comment. in Hos. 3. p. 116. and did not hold forth or mention the points aforesaid as necessary to salvation .

And we esteeme him to be the more worthy of censure , because he lived in an age when the Photinian Heresie was revived , and yet spared the Photinians , though he condemned the Sabellians .

Finally , Acontius doth cautelously decline the Orthodox expressions of the Ancient Church , in the foure first generall Synods ; and doth deliver his Creed in such general expressions , that as we conceive the Socinians may subscribe it , and yet retaine the worst of their blasphemous errours .

The promises being humbly presented , we leave it to the judgement of this Reverend Assembly ,

Whether Acontius his Stratagems was a Book fit to be translated into English , and recommended to the Parliament , Army , and City to direct them how to distinguish truth from errour in this juncture of time ?

Upon these few heads of the Report I discoursed somewhat affectiontely , and freely , according to the weight and moment of the Point in Question . And thereupon the reverend Assembly did unanimously desire the Prolocutor to perswade me to print something about that Argument , as soone as the heat of our employment at Oxford was over for the satisfaction of the Kingdom . I am very willing to obey the Commands of that Assembly famous for learning and piety , even to the admiration of those great Schollers , whose hearts were once espoused to another Interest . If the debates of that Reverend Assembly upon severall Articles of Faith were printed and published to the world , all ingenuous enemies of piety would blush at the remembrance of those bitter censures which have been passed upon men of whom this Age is unworthy . But I must hasten , for my Book begins to swell beyond its just proportion , and I am called away to another service , which cannot be performed at any other time .

Acontius hath invented very pretty diversions instead of Excuses to abate our zeale against the most dangerous errours ; Acontius his thîrd Book of Stratagems . he saith , that Hereticks do not intend to make Christ a lyar ; the controversie between them and us is not concerning the truth , but concerning the meaning of the words of Christ .

To which I answer , that he who beleeves the words of Christ in the sense of Antichrist , and rejects the sense of Christ , and his Spirit , is not a Christian , but is indeed and truth Antichristian . * * See D. Reynolds his learned conference with Hart. The sense of Scripture is the Scripture , and therefore if men be permitted in these great and weighty Articles to impose a new sense upon the Church of Christ , they do clearely impose a new Creed , a new Gospell upon us , and deserve that Anathema . Gal. 1. 8 , 9. though they should pretend to Apostolical authority , or Angelical purity . Although we or an Angel from heaven preach any other Gospel unto you , then that which we have preached unto you , let him be accursed . As we said before , so say I now againe , if any man preach any other Gospell unto you then that you have received , let him be accursed . Grotius in Pietate Ord. p. 13. &c. Hic ego optima fide profiteor , neminem me nosse in omni Hollandiae Conventu , qui non istis opinionibus , & omnibus , & singulis dicturus sit Anathema . Christus est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , credis vel non ? si non , Arianus es , Christianus non es . Vide etiam Nicet . Thesaur . Orthod. Fid. lib. 4. haeresi 32. Athanas. ad Serap . Orat. 2. Disp. 1. & 2. contra Arianos . Photium in Epitome . Philost . Canones Concil. Nicen. Epiph. haeres . 65. & 73. Socrat. Hist. l. 1. c. 6. Baronii Annales ad annum 357 , & 358. Anathema tibi Liberi inquit Hilarius . Vide Photii Nomocan . Tit. 1. c. 1. Al●uinum de Trinitate . Grotius in the daies of his modesty refused to sollicite in the behalfe of the Socinians , and professed that he did not know a man in the grand Assembly in Holland , that would not pronounce the Socinians accursed . The distinguishing question , which was then put , was the old question , Do you beleeve that Christ is God by nature ? If you do not , you are an Arian ; and if you be an Arian , you are no Christian.

Acontius reckons up some things as necessary to beleeve which are expressed in Scripture , & some other things which are necessarily inferred from what is expressed , but he doth not reckon up the Godhead of Christ , or the holy Ghost in his Catalogue of things that are plainely expressed , or necessarily inferred , as is most evident by his whole discourse in his third Book which is now in English .

Finally , the Socinians take away the right foundation of faith , hope , worship , justification , as hath been proved , & lay a wrong foundation ; they bring in a new Christ , a meer man , and a new Gospel , a new Iudge in the highest matters and mysteries of Religion , their own reason , which they might infallibly know to be not only fallible , but corrupt . They deny the true causes and means of salvation , & the right application of them ; Their impiety in not worshipping of the Spirit ; Their Idolatry in worshipping one whom they esteeme to be a meere man , and refusing to be washed and purged with the bloud of the Covenant , will justifie all that reject them and their Confederates from Christian Communion .

I am not at leasure to handle the Magistrates duty in this point ; nor are many of them at leasure to consider all that is fit to be considered in that weighty point ; but for the present satisfaction of such as know not how to study in these busie times , Whether seducing Hereticks , and blasphemous Apostates may be punished . I shall point at some unquestionable truths for the ending of that unhappy and fatall Controversie in the Church of Christ .

1. There is no warrant given in the Word to any Minister of the State , or Officer of the Church to molest , oppresse , or persecute any man for Righteousnesse sake ; he who doth persecute a man for following his conscience when rightly informed by the Word and Spirit of the Lord Jesus , No man is to be punished till he is unconscionable . doth certainely persecute the Lord Jesus Christ . Saul , Act. 9. 4 , 5 Saul , why persecutest thou me ? I am Iesus whom thou persecutest ; it is a fit Text to be preached on this twenty second of February 1649. But I am now learning another Lesson , which is to suffer persecution patiently for righteousnesse sake , and pray for such Benefactours , who do besides their intention , and against their will , make Christians happy by endeavouring to make them miserable in their outward man by an unexpected persecution . Yet I could not but take notice of the seasonablenesse of this truth , and put down the day , the moneth , and the yeare , as the Prophet did . Ezek. 8. 1. And it came to passe in the sixth yeare , in the sixth moneth , in the fifth day of the moneth , as I sate in mine house , and the Elders of Iudah ( the Princes of the people ) sate before me , &c. The great Statesmen were at leasure now in the time of the Captivity to hear the Prophet ; if they would have heard , beleeved , obeyed before , they had never gone into Captivity ; for the misusing of the Prophets , and despising of their message was the sin against the most Soveraigne remedy ; The High-way to Captivity . and when there was no other remedy , then God sent them away Captive , &c. 2 Chron. 36. 16 , 17. Let all such consider this , who are poasting on in the high-way to Captivity .

2. No man ought to be punished for following his mis-informed conscience , untill he hath been better informed and spiritually admonished ( as we have formerly shewn ) twice or thrice , and is so unconscionable as to despise good information , reject prudent and faithful admonitions contrary to the doctrine of godliness and all good conscience : Non tantùm 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sed & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; haereticus post unam alteramque admonitionem repellendus itaque est eversus haereticus , ut qui suopte judicio sit condemnatus . for of such a man the Apostle saith not only that he is perverted , but he is subverted , Tit. 3. 10.

3. The Ministers of God , the Civill Magistrates , and the Ministers of Christ , and all Church-Officers whatsoever must joyne together and uphold one another in the discharge of their several duties , that they may be in a capacity to revenge all disobedience , and execute the judgement that is written , Rom. 13. 4. 2 Cor. 10. 6. I Cor. 4. 21. Deut. 13. 10 , 11.

4. Heretical Seducers , Blasphemous Apostates , and Idolatours ( of whom we have discoursed at large ) are Wolves that subvert whole houses . Tit. 1. 11. Churches , Gal. 5. 10 , 12. Act. 15. 24. States and Kingdomes ; and therefore they must be driven from the sheepfold , lest the very vitals of Christianity be corrupted , Religion destroyed , many soules poysoned , God extremely dishonoured , the Church and State endangered , as is fully declared unto us in the holy Scriptures of truth .

5. God doth work by these Legal terrours and executions of vengeance sometimes upon the party punished ; the false Prophet converted by the spirit of God working in this great Ordinance , doth in the day of his visitation confesse the justice and charity of those Officers , who did stigmatize him with wounds in his hands . Zach 13. 6. as M. Cotton doth observe in the ninth Chapter of his Answer to Mr Williams , pag. 20 , 21. Moreover , it is most cleare that God doth make use of the Magistrate as his Minister and Instrument for the overawing of the people by inflicting exemplary punishment on such as do speake lies in the name of the Lord , What kind of persons are to be punished . blaspheme the name , truth , person of Christ , and seduce ( or thrust ) men away from the only true God , Father , Son , and holy Ghost . Deut. 13. 6 , 8 , 9 , 10 , 11.

The Morall equity of this Command is very evident for the punishing of such as do entice men from the true Religion , The morall equity of the command for punishing Seducers : Deut. 13. compared with Zac. 13. and Rom. 13. because there is a reason given which is of general and perpetual equity . Thou shalt stone him , Because he hath sought to thrust thee away from Iehovah thy God . It is now certainly as great a fault to seduce men from Father , Son , and holy Ghost ; nay , a greater fault now , because it is a sin committed against clearer light . 1. The general equity of this Ordinance . And it is of generall and publique concernment to have such great examples made in a nation to make the generality of men affected with an awfull regard of the truth , 2. The general concernment of it . goodnesse , Majesty , and Justice of God . For this is Gods ordinance to strike the people with such a reverence as shall at least restraine them from this sin . And all Israel shall heare and feare , and shall do no more any such wickedness . Deut. 13. 11. The Lord is acquainted with the frame of our hearts and spirits , 3. The spiritual efficacy of it according to Gods Decree . and he doth propound such remedies as are proper & suitable to our distempers ; and he who doth ordaine such remedies will make them effectual by his own Spirit , who doth often sanctifie legal terrours , and outward afflictions , and makes them subservient to spiritual purposes , and therefore these outward weapons are spiritually used , and are of a spiritual efficacy according to the Counsell of Gods will .

When the Magistrate as a Minister of God draws the Sword in the cause of God for the honour of God , The Magistrate must act as a Minister of God according to the Ordinance of God . according to the Ordinance of God expressed in the thirteenth of Deuteronomy compared with the thirteenth of Zachary , and the thirteenth to the Romanes , the Sword that is thus drawn is not the Sword of Gideon only , the Sword of man , but the Sword of God .

And it is certainly most proper to restraine them by the Sword , who will not be restrained by any other Ordinance of God ; men that have seared consciences have strong passions ; and exemplary punishments will work effectually upon the passion of feare in a self condemned man , when no spiritual Physick will work upon him , because all wholsome admonitions are rejected by him .

Carnall men are ready to pursue a new interest without any new Light , or direction from the Word of God , and there is no way to ballance these men who are swayed by worldly hopes , Vnconscionable men must be restrained by the Sword . but by affrighting them with legall terrours from all those sins , unto which they are tempted by selfe interest in this tempting age , Men that will not berusled by Law or Gospel , or conscience rightly informed by both but do indeed seare their consciences , and harden their hearts both against Law and Gospel , must be restrained by the Sword , because they are unconscionable ; Shame and feare will worke upon men that have any manner of ingenuity remaining in them .

VI. We must distinguish between the Object and the End of the Magistrates Power . The Object and end of the Magistrates power .

1. The immediate Object of the Magistrates Power is externall , the body and outward goods of his Subjects .

2. The immediate end of the Magistrates Power , is to preserve and promote the peace and welfare of a Nation in its Civill Society ; but the ultimate end is for the support and furtherance of Godlinesse and honesty . No Christian Magisrate ought to aime lower in any Nation , unto which the means of Grace hath been offered by the special providence and favour of God ; Put all together and you have the Adaequate end of the Civill power of Christian Magistrates over all in their Dominions , who have given up their names to Jesus Christ . The Apostles themselves , and the Churches planted by them , begged this favour of God for Kings in their time ( when you know who they were that Governed the World ) that God would so far over-rule their Rulers , See Reverend Master Whites way to the Tree of life concerning Humane Authority . Mr. Cotton in his bloudy Tenent washed white . cap. 70. that the Christians might lead a quiet and peaceable life in all godlinesse and honesty . 1 Tim. 2. 2. But it is readily acknowledged that there are some Magistrates who are ignorant of truth and godlinesse , and therefore are not able to performe the whole duty of Magistrates : But our next conclusion is ;

VII . All Magistrates ought to study the truth and worship of Jesus Christ , that they may be instructed in the Principles of Christianity , and made wise enough to discern between fundamental Truths , Magistrates must study Fundamentall Truths . and damnable errors , that they may not by following their own blind and erroneous consciences countenance Heresie and Apostacy , and Persecute truth and fidelity .

Be wise therefore O ye Kings ; be instructed ye Iudges of the earth ; serve the Lord with feare , and rejoyce with trembling ; kiss the Son least he be angry and ye perish from the way , &c. Psal. 2. 10 , 11 , 12. compared with Deut. 17. 17 , 18 , 19 , 20. and 1 Tim. 2. 2.

And surely it is then no great task for any Magistrate who hath given up his name to Christ , to learne the Principles of the Christian Religion , whereby he hopes for to be saved , that he may be able to judge and punish such Blasphemous and seducing Hereticks as endeavour to subvert the Christian faith .

VIII . God doth freely reveale and communicate himself to all true-hearted Magistrates who seek unto him in his own way for direction and instruction in those weighty points which they are bound to know both as servants , ( and as Civill Ministers ) of God for their own , Godly Mgistrates a instructed by God in all necessary Truths . and their Subjects everlasting good . Hezekiah did prevent the Priests and Levites , and for ought we read , the whole Church also , in discovering the right way of Reformation in matters of Religion after that general Apostacy in the days of Ahaz ; read 2 Chr. 29. from verse 4. to verse 12. And it is generally conceived , that David was the first that did discover that great disorder in carrying the Arke of God in a Cart : read the fifteen first verses of I Chron. 15 , and take special notice of the 2 , 12 , 13 , 15. verses . None ought to carry the Arke of God but the Levites , for them hath the Lord chosen to carry the Arke of God : and to minister to him for ever , &c.

IX . Christian Magistrates have no other Rule of Civil Righteousness prescribed unto them by God , then that which God gave by Moses , The rule of all Christian Magistrates and such as have expounded Moses in the Scriptures of truth . This one Proposition fully explained and confirmed would put an end to this unhappy controversie between all judicious and ingenuous men . We cannot in equity extend the Law of Moses to such as never entred into any Covenant with God , nor to any that are led away in their simplicity before they have been better instructed and admonished once and again ; nor to such as do in a Christian and Peaceable way dissent from their brethren in points of lesse consequence ; But we extend the Law of Moses to seducing Apostates , blasphemous Hereticks , and Idolatours , who are obstinate against light and admonition , and poyson others , or endeavour to poyson them with Doctrines which do subvert faith and holiness in heart or life , Deut. 13. 10. that they may be punished according to their several demerits .

I need not say any thing of such disturbances of the Civil peace as tend to the destruction of the lives or soules of men . Arius in Alexandriâ una scintilla fuit , sed quia non statim oppressa est , totu● orbem ejus flamma de populata est . Hieronymus . Mirabatur se totus mundus factum Arrianum . Hierome tells us that because Arius who was but a sparke of fire in Alexandria , was not quenched presently , he kindled a flame which devoured almost the whole Christian World . And yet it is cleare that the Church had done their part against him , for he was twice excommunicated out of the Church of Alexandria , as Socrates , Sozomen , and divers others of the Ancient Writers relate . And therefore when spirituall Instructions , admonitions , Censures , will do no good upon these self-condemned persons they are even ripe for Civill Censures . When the Wolves come into the Sheepfold , the Sheep run to the Shepheard ; the Magistrate is a Civil Shepheard , ( as is confessed by all ) and the Civil Shepheard hath some dogs at his command to hunt away these Wolves , at least out of the Sheepfold , least they worry and destroy the Sheep .

X. A Toleration of seducing Apostates , blasphemous Hereticks , and Idolatours , by the Civill Powers , hath exceedingly strengthened the hands of Antichrist , and been very prejudicial to the Church of Christ I am not at leasure now to relate the mischiefes which happened in the days of Constantius , Valens , Iulian , and others , who were Patrons of seducing Apostates and blaspheming Hereticks . Iulian the Apostates Designe . Iulian thought that a Toleration of Heresies , and a suppressing of the Schooles of learning ( that none of the Christians might be able to confute them ) was the most speedy and effectual course to blot the Christian name from under Heaven . For this Sacrilegious Liberty ( as * * Julianus desertor Christi , & inimicus , Haereticis libertatem perditionis permisit , & tum Basilicas haereticis reddidit , quando Templa Daemoniis . Eo modo putans Christianum nomen posse pertre de terris si unita●i Ecclesiae , de quâ lapsus fuerat , invideret , & sacrilegas dissensiones liberas esse permitteret . Epist. 166. Toleration of Heretikes in Doctrine , and Idolatours in worship made the world Antichristian ; See Reverend Mr. Cotton in his answer to Mr. Williams his Bloudy Tenent . Chap. 61. pag 131. 132. Augustine doth well observe ) would soon overthrow the power of Christianity .

XI . The Toleration of Blasphemous Heretikes , Seducing Apostates and grosse Idolatours hath too often introduced a persecution of Saints . The toleration of seducing Apostates , hath often introduced a b●ter persecution of Orthodoxe Saints . Apostates are of all others the most keen and bloudy Persecutours , witnesse Iulian. And when subtile Seducers are tolerated , they will quickly be countenanced , employed , preferred ; and then woe be to all Orthodoxe Saints , I meane men ●ound in the Faith , Vide Athanas . Apolog. Socrat. Hist. lib. 1. cap. 25. lib. 2. cap. 22. holy in life , and peaceable in their conversation . The toleration of Seducers made the world turne Arian , as Ecclesiasticall writers shew ; and the Toleration of Seducers made the world Antichristian , Vict. de per. sec. vandal . lib. 3. Euseb. in vitâ Const. lib. 3 ca. 4. Sulpit. Sever. Sozon . ●v●gr . Pau Diacon . Baron . Annal. Hieronym orat . de non crad . Basil. as Mr. Cotton proves . And how the Christian world hath been , not onely shaken , but even broken by the Arian , and E●tychian persecutions , by the insurrection of the Macedonians in Greece , and by the Antichristian warres and persecutions for many hundred years , is evidently proved by sad and experimentall demonstrations . When King James did tolerate Papists , he did persecute Puritans , as they then called men that were seriously and invincibly pious . When Seducers get head , they strengthen their party by force , aswell as fraud , and oppose such as dissent from their damnable errours , as the Circumcellians did with Clubs and Swords , or as Zedekiah did Micaiah with his fists . Muncer , Becold &c. who were so tender and careful to preserve the Tares , would not suffer the wheat to grow till harvest .

XII . We must distinguish ( as judicious Davenant did ) between tolerable and intolerable errours ; simple , Heretikes are not pun●shed for Simple Errour . and complicate errours , as others speak : There are corrigible and incorrigible Heretikes , some Hereticks are but perverted and they are teachable , Esterror amoris , est & Amor erroris . Errores sunt vel praeter , vel circa , vel contra fundamentum . Est error pervertens est & error , animam subvertens , fidem ever . tens , pacem Ecclesiae nec non Reip. Christianae perturbans . Hereticidium autem ob simplicem & nudam hae . resin , nemo nostrûm simpliciter asseruit . D. Profess . Leyd . Censur . c. 24. p. 318. Calvin . Epist. p. 197. Calvin . Retu● err : Michaelis Serveti inter opuscula pag. 694. Scimus tres esse errorum gradus &c. Pelargus in Deut. 13. Bullinger . Beza &c. Mr. Rutherfurd against pretended liberty . pag. 184. others are subverted , men that are smitten with a Spirit of Obstinacy , impenitent and self-condemned men , condemned Formally by their own conscience , or Virtually by their proud and stubborn contempt of Christian admonition , and their voluntary rejection of plaine truths , that they may enjoy their beloved errours and their haereticall lusts ; men whose lives are as full of Atheisme as their assertions of blasphemy ; Seducing Heretikes , who endeavour to thrust away others from the beliefe or worship of the only true God , Father , Son , and Holy Ghost . The Calvinists do not say that any one ought to be put to death for simple Heresie ; as the reverend and learned Professours of Leyden shew in their censure of the Arminian confession . And on the otherside the Lutherans * * Vide Brochman . de Magist. Pal. cap. 2. qu. 3. dub . 2. Meisner . Philosoph . sobr . sect. ● . c●p . 4. Haereticum leditiosum & blasphenium capitali supplicio dignam nemo ex nostris facile impugnabit . Tota quaestio est de Haeretico Simplici . grant that seditious blasphemous seducing Heretikes Idolators and Apostates are when they grow incorrigible , to be punished with death , aswell as Sorcerers , Traytours or Adulterers . Let them name one of us ( saith a a Ergo si potest , vel unum nominet qui aut omnes Haereticus censuerit interfi●iendes , aut ita sibi pla●u●it ut alios omnes diversum 〈◊〉 pro Haereticis habuerit . Vide Bezam contra ●elli●m , & Monfortium ▪ Et Tract . de Haer●●eis 〈◊〉 . Beza ) if they can , who saith that all Heretikes ought to be put to death , or that calls every one Heretike who dissents from him in some pro●itable , but not Fundamentall points . Servetus ( saith b b Calv. in opuse . de Serveto . Mr. Calvin ) might have saved his life , if hee had been a modest Heretike . c c Mr. Cotton often in his 〈◊〉 to Master Williams his bloudy Tene●t . p. 1●6 . 181. Master Cotton approves the Decree of the Senate of Geneva for punishing of Servetus with death . No judicious Protestant will affirme that errours are to be confuted with fire , and faggot , but with meeknesse of wisedome expressed in faithfull instructions and admonitions : our reasons are spirituall , and if the Magistrate draw the sword in Gods name , it is not to punish simple errour ; but to smite some intolerable errour , that is , twisted and complicated with blasphemy , Apostacy , Obstinacy , or some such sins as are eminent in Seducing Heretikes , and destructive to the Soules , Religion and Peace of Christians . Some erroneous persons have the itch , and some the plague ; some of them are melancholike , and some of them are mad , and mad men must be bound , or at least not permitted to walk abroad without their keeper . The itch and the plague are both infectious , but they are not both alike dangerous ; and nothing is more clear in point of Civill-government , then that Magistrates should not suffer any to go about with plague-sores running on them . Seducing Apostates , Blasphemous Heretikes , and grosse Idolators do not only subvert Order and Peace , but Faith & Piety , they infect , nay poyson souls .

XI●I . The glory of God , the good of Soules , Irresistible motives to quicken Magistrates to dloe their duty . the happinesse of Christian societies are irresistible Motives to quicken the Magistrate to act ( against such dangerous persons as we have described according to the law of judgement , and their different demerits ) in Faith and Love .

1. In Faith ; for the Christian Magistrate doth not act like himself , if he doth not performe acts of Civill-justice in Faith . And it is cleare that if there be no morall equity in any of the judiciall Lawes in the Old Testament , and there are none at all extant in the New : the Christian Magistrate cannot performe any act of Civill-justice in Faith , But it is indeed too evident to be denyed , What Lawes are of perpetuall obligation . that

All divine lawes which concern the punishment of Morall transgressions , are of perpetuall obligation , Vide Piscator . in Exodum . and therefore still remaine in force according to their substance and generall equity , abstracted from speciall circumstances , Typicall Accessories , and the old formes of Mosaicall Politie , For

1. These divine Lawes are not expired in their own nature .

2. They are not repealed by God .

3. The authority of the Law-giver is the same under both Administrations , old and new ; the consciences of Christians aswell as Jewes , are subject to his soveraigne and perpetuall jurisdiction .

4. The matter of the Lawes is Morall , and very agreeable to the Dictates of nature , as doth appeare by the severall Lawes and Decrees of Heathens . Dan. 3. 29. Ezra . 7. 23. 25 , 26 , 27. Ezra . 10. 3. 5. 8. compared with Numb. 15. 30 , 31. Levit. 24. 15 , 16. Deut. 13. 8 , 9. Zach. 13. 3 , 6. Seducing , poysoning , slaying of Soules is by the law of Nature and Nations the worst of injuries .

5. The reason of these divine See Master Palmer and Mr. Cawdrey of the Sabbath . Chap. 2. Lawes is immutable , and that reason is sometimes expressed and declared : But it is not necessary that there should be any expresse ratification of every Morall Law in the New Testament , which is plainly delivered in the Old .

6. These divine Lawes are Independent on the will of Man , and therefore indispensable mans authority .

II. The Magistrate is to act in Christian Love and charity against these dangerous men . It is mercy to drive away the wolfe , and cruelty to spare him : there must be so much Fatherly love shewen to the souls of Christians to the ●●ttle flock , as to preserve them from Wolves and Foxes . Hee who loves Christ , the Christian religion , the souls and peace of Christians , will not beare the sword in vaine ; his head , heart , hand , bowels will keep time in working according to the written Rule .

XIV . The Happinesse of Civill societies aswell as Church Assemblies doth much depend upon the punishing of Antichristian Heretikes , seducing Apostates , &c. according to the nature and measure of their offences . In all Civil States whose Acts are recorded in sacred or profane stories , the Magistrates were to have a care not only of Justice & Honesty , but of that Religion also which they estemed divine for the good & happinesse of their Civil state , though it is no wonder if the Heathens did misapply this zealous instinct of nature , to the maintenance of Superstition and Idolatry , of a false Religion and false Gods . Socrates , Theodorus and Protagoras , famous Philosophers , were all three condemned at Athens by the Law against Irreligion . But let us look into Christian states .

When the means of Instruction and Reformation have been vouchsafed to a people that are in Covenant with God , and they corrupt the truth and worship of God ; the Lord doeth not onely punish degenerate Churches , but even 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 G●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 ; An Indulgence to such as deny supernaturall principles , permits men to be Anti-Scripturists . 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 , Mr. Burroughes Heart-divisions . pag. 35. 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 , The very attempt of killing a Soule deserves Death . See Master . Cottons Tenent washed white . pag. 175. & 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 ●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 .

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