The Divine Triunity of the Father Son and Holy Spirit, Chapter 9 (1 of 2)

The Divine Triunity of the Father Son and Holy Spirit · Chapter 9 (1 of 2)

p. 270CHAP. 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 foreign a kind p. 271of 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. 14.2 Cor 13:14the 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 p. 272how 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 p. 273our 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, foreign. 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.

p. 274IThe 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, p. 275the 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 p. 276Father 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 IISon, that whosoever beleeveth, &c.

II. God the Son is the object of our Faith,Ioh. 3. 16.John 3:16 Ioh. 14 1. Ye beleeve in God, beleeve also in me; even the very Jews did beleeve p. 277in 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.

p. 2781.1 Joh. 5. 5.1 John 5:5 We must beleeve in Christ as he is the Naturall and Proper Son of God,Act. 8. 37.Acts 8:37 because this is exactly answerable to that deare and fatherly relation of God the Father,Mat. 16. 16Matt 16:16 of which we have discoursed so largely in this chapter.1 Joh. 2. 22. 23, 24. ver.1 John 2:221 John 2:231 John 2:24 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 p. 279place, 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 birthright 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.Matt 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 hauehave sent him on purpose for to instruct you. And this is the work of God p. 280that ye beleeve on him whom he hath sent, Joh. 6. 29.Joh. 6. 29.John 6:29 But enough of this,Joh. 7. 29.John 7:29 because I have spoken something of it already in the seventh chapter of this book,Joh. 5. 23▪John 5:23 and cleerly proved that Christ could not have gone thorough with any of his divine Offices, Joh. 6▪ 68.John 6:68Joh. 17▪ 8.John 17:8Joh. 16. 27.John 16:27Mat. 16. 16▪Matt 16:16if he had not been the Natural and Proper Son **Act. 8. 37 Joh. 1. 49. Gal. 2▪ 20. 1 Joh. 5. 5.Acts 8:37John 1:49Gal 2:201 John 5:5of 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.Rom 1:21we 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.Acts 10:36that through his name, whosoever beleeveth in him, 2 Joh. v. 9.shall receive remission of sins, ver. 43.Phil. 2. 11,Phil 2:11 I need say no more but this: He that abideth in the Doctrine of Christ, Ioh. 1. 13▪John 1:13he hath both the Father and the Son. Ioh. 17. 10▪ 20, verse…,John 17:10John 17:20The second Epistle of Iohn, Ioh. 16. 27▪John 16:27the 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. 24.1 John 2:24Joh, 14. 13. And the Son is to be glorifyed in all them whom p. 281the 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 IIIof 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. 6.1 John 5:6 but here is speciall testimony given of the Spirit,1 Pet. 1. 11. 12.1 Pet 1:111 Pet 1:12 that we might be moved to beleeve the spirit, Act. 5. 32.Acts 5:32who 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 p. 282be 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▪Acts 5:3Acts 5:4tells 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 21 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.Matt 16:17 Ioh. 5. 45.Ioh. 5. 45.John 5:45 and the Son who came out of the bosome of his Father,Mat 11. 25.Matt 11:25 and yet remained in the bosome of his Father teacheth,2 The Son. Heb. 1. 2.Ioh. 1. 18,John 1:18 But the Father and the Son, p. 283Mat 11. 27Matt 11:27especially since the Ascension of Christ, Ioh. 15. 15.John 15:15and the effusion of the Spirit, Luk. 4. 18.Luke 4:18do teach the children of God all his Elect by the holy Spirit. Act. 1. 3.Acts 1:3And 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. 20.1 John 2:20 and led into all necessary truths,1 Cor. 2. 10, 11, 12.1 Cor 2:101 Cor 2:111 Cor 2:12 notwithstanding all the diligence and subtilty of those many Antichrists,1 Cor. 12. 3.1 Cor 12:3 who are industrious to deceive; he saith, they have an unction from the Holy one, 1 Cor. 12. 13.1 Cor 12:13and know all things; all things necessary to be knowne and beleeved for the obtaining the remission of sins,2 Cor. 3. 8.2 Cor 3:8 &c. ver. 12.Gal. 3. 2.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.Prov 1:23ver.Isa. 59. 21.Isa 59:21 24.Isa. 30. 21.Isa 30:21 and therefore in the Doctrine concerning the Father and the Son, Psa. 119. 102.Ps 119:102as it is more expresly set downe in the 9th verse of the second Epistle of Iohn. 1 Ioh. 2. 27▪1 John 2:27And 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 p. 284Spirit; 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. 26John 14:26whom the Father will send in my name, Act. 2. 3. 4.Acts 2:3Acts 2:4he shall teach you all things, Ioh. 16. 13.John 16:13Joh. 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. 111 Pet 1:11 2 Pet. 1. 21.2 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.

I1. The Spirit is God. The testimony of the Spirit is the testimony of God, 1 Cor. 2. 1. 4.1 Cor. 2. 1. 4.1 Cor 2:11 Cor 2:4 The wisedome of the Spirit, the wisedome of God;1 Ioh. 5. 6▪ 10.1 John 5:61 John 5:10 and the power of the Spirit the power of God, 1 Cor. 2, 4, 5. 13. The p. 285teaching 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, II2 Tim. 3. 16. 1 Pet. 1. 11, 12. Revel. 2. 29.

3. The Spirit is the Interpreter of the IIIScriptures,1 Cor. 2, 7▪ 10, 14, 15.1 Cor 2:71 Cor 2:101 Cor 2:141 Cor 2:15 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▪1 John 3:24because the Spirit hath revealed them to me.1 Cor. 2. 12.1 Cor 2:12 Consider the discourse of the Apostle quite throughout the Second chapter of the first Epistle to the Corinthians, Ioh. 6. 69.John 6:69Isa. 30. 21▪Isa 30:21and this point will be very cleer.1 Cor. 2. 15.1 Cor 2:15

4. The Spirit is the Author of Faith, he IVgives us supernaturall light, and spirituall eyes, 1 Cor. 2. 8, 9, 10.1 Cor. 2. 8. 9. 10.1 Cor 2:81 Cor 2:91 Cor 2:10 Ephes. 1. 17, 18.Eph. 1. 17. 18.Eph 1:17Eph 1:18 He that beleeveth on the Son of God hath the witnes in himselfe. 1 Ioh. 5. 6. 10.1 John 5:61 John 5:10The Spirit is called the p. 286witnesse, 1 Ioh. 5. 6. 10. And the Apostle assures us that none can say, with faith and full perswasion of heart, 1 Cor. 12. 3.1 Cor 12:3that 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. 14.1 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▪1 John 3:24 But saith Christ to his Disciples, 1 Cor. 2. 12.1 Cor 2:12ye know him for he dwelleth with you and shall be in you,Rom. 8. 9.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 p. 287and ministeriall judgement which may be passed in greater or lesser Synods where Pastors and Elders are assembled by the Ordinance of Christ,Legislator judicat foreign. and therefore may pray in faith for the direction and assistance of the Holy Ghost in all their Ministeriall determinations.Minister Publicus foreign Christianus privatus foreign. 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 p. 288Cor. 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, p. 289the 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.Isa 30:20Isa 30:21

p. 290The 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.Ps 19And therefore since all the Scriptures were endited,Psal. 119.Ps 119 2 Pet. 1. 16▪ 19.2 Pet 1:162 Pet 1:19all 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 p. 291who 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; p. 292for 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. 7.2 Cor 4:13we 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. foreign. 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 foreign solus judicat.Acts 1:6Isa 8:20Zeph 3:3Isa 32:22 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 p. 293speak 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.Prov 1:23For 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.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 p. 294therefore 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 ita que 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 p. 295they 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 p. 296learned 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. 17.1 Cor 2:13Eph 6:16Eph 6:17 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, p. 297Consent; 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 Frā cis. 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 p. 298the 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.Rom 2Acts 1 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.

p. 299The 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.

p. 300But 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. 20Eph 1:22Col 2:19John 10:16John 10:9John 10:14Ezek 37:22Ezek 37:23Ezek 37:24Ezek 34:231 Pet 2:25Heb 13:20that 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 p. 301in grace, Cuncti claves regni Caelorù accipiant ex aequo. Hieronym advers. 10. vin. lib. 2. Vt Plato Princeps Philosophorum, ita Petrus Apostolorū 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 Ithat 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.Matt 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 IIwhich 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 p. 302Fellow-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.

III3. 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.Acts 14:23Acts 20:28Titus 1:5Phil 1:1Ps 34Ps 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 IVthe 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.

p. 303V5. 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.

VI6. 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.

VII7. 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.

p. 304Their 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 overruled by his positive definitions in Scripture, will confesse that the Papists were very wise p. 305in 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 p. 306this 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 onelyonly 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. p. 307It 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 foreign, 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 p. 308well 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.Heb 4:12Heb 4:13 terrifyed, their hearts smitten, because the very thoughts of their hearts are strangely & unexpectedly discovered,2 Cor. 3. 6.2 Cor 3:6 their souls embowelled,2 Cor. 2. 16.2 Cor 2:16 and their marrow as it p. 309were 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.Acts 7:54 and gnash with their teeth, Rev. 11. 10Rev 11:10they are cut to the soule,Act. 5. 39.Acts 5:39 and tormented in their conscience, they cry and howle and fight against the Spirit, but all in p. 310vain; 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 p. 311wils; 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 foreign. 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, p. 312adore 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.

p. 313The 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 onelyonly 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.

p. 314The 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▪2 Cor 3:17there is liberty, 1 Cor. 12. 3▪1 Cor 12:3true liberty, but no where else; for he who protends to speak by the Holy Ghost,1 Joh. 2, 22, 23.1 John 2:221 John 2:23 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 p. 315Pillars 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 p. 316the wisdome and evident demonstration of VIIthe 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. 129Ps 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.

p. 3173. 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 p. 318when 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. p. 319And 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 Electionand 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.Ps 16:5Ps 16:6Ps 16:11 and in a word rest satisfyed with the love of the Father,Psal. 73. 25▪ 26.Ps 73:25Ps 73:26 the grace of the Son, and the communion of the Spirit, as my al-sufficient and satisfactory portion for evermore,Psa. 16. 7.Ps 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. foreign. 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 p. 320on 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. foreign—foreign. 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 p. 321the 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▪John 9:29John 5:47John 5:39and 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 onelyonly 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 p. 322in 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.Ps 119:103Ps 119:111Ps 119:112Ps 119:127Ps 119:128Ps 119:140 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.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 usPsal. 73. 26, 28.Ps 73:26Ps 73:28

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, p. 323the 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, foreign.Christ doth bid it welcom,Rom. 5. 2.Rom 5:2 embraces, kisses it, and takes this young beleever by the hand, Eph. 2. 18.Eph 2:18and puts him into his Fathers bosome. Joh. 14. 6.John 14:6And when we are thus brought to beleeve in Father,Heb 7. 25.Heb 7:25 Son,1 Pet. 1. 21.1 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.

II2. 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 p. 324study 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.

I1. 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 onelyonly 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 p. 325that 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. foreign ▪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 p. 326thankfull 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,

I1. 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.Jer 2:27 To Saints, Is. 63. 16.Isa. 63. 16.Isa 63:16 Doubtlesse thou art our Father, Deut. 32. 6Deut 32:6though Abraham be ignorant of us, Jer. 31. 9.Jer 31:9and 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.

II2. 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 p. 327this 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 Fathernay all three persons have a Fatherly care of us,Isa. 9. 6. Heb. 2. 13, 14.Isa 9:6Heb 2:13Heb 2:14 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.

III3. 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.

IV4. 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.

V5. 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.

p. 328VI6. 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.

VII7. 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.John 20:17Eph 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 p. 329Coheires with Christ and them. Here is heavenly encouragement unto Gospell-worship, and Gospell-conversation.1 Tim. 1.1 Tim 1 2. 2 Tim. 1. 2.2 Tim 1:2Tit. 1. 4.Titus 1:4Phile. 1. 3.Rom. 1. 7.Rom 1:7It 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. 3.1 Cor 1:3 The Apostle wishes us grace and peace from God our Father,2 Cor. 1. 2.2 Cor 1:2 and the Lord Jesus Christ, Gal. 1. 3.Gal 1:3Rom. 1. 7. and in like manner 1 Cor.Phil. 1. 2.Phil 1:2 1 3. 2 Cor. 1. 2.Col. 1. 2.Col 1:2 Observe that solemn forme of thanksgiving. 2 Cor. 1. 3. 4.2 Cor 1:32 Cor 1:4Blessed be God,Col. 1. 3.Col 1:3 even the Father of our Lord Iesus Christ the Father of mercies,Eph. 1. 2, 3.Eph 1:2Eph 1:3 and the God of all comfort,1 Thes. 1. 2.1 Thess 1:2 2 Cor. 1. 3.2 Thes. 1. 2.2 Thess 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.John 16:27 2 Cor. 1. 4.1 Pet. 1. 3.1 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

p. 3302. 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.

p. 331The Papists are deeply engaged to prove 1that 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 p. 332as 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.

IIIThe 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.

IVSome Lutherans are very much to blame in this Point; for they say,Vbiquitists That the Divine p. 333Majesty, Worship, Glory, Omnipotence, Omnipresence of the Son of God are communicated to Christ as man: but enough of that.

VDivers 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. ubi que 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.

p. 334I1. 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.Eph 5 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.

II2. 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, p. 335Coequall, 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.John 10:30John 5:23Phil 2:6Phil 2:11there 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 p. 336due 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 p. 337with 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.

VI6. 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.

I1. 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.

II2. 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.

p. 338III3. 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.

p. 3392. 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 foreign nec foreign. 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 p. 340with 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 p. 341for 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 foreign 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.

p. 342The 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 foreign 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.

p. 343V5. 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.

VI6. 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.