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

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

p. 343VII7. The Office of our Mediatour is to bring us to himselfe, his Father and holy Spirit as to one God blessed for ever, in whom all our blessednesse doth consist; and therefore our Faith doth not rest Simply and Finally in Christ as he is our Mediatour God and man, but as he is one God with the Father and the holy Spirit. For by the Ministry p. 344and Mediation of Christ as God-man, we are brought to beleeve in God, tht our faith and hope might be in God, 1 Pet. 1. 21. Christ is God by Nature, he is Mediatour by Institution, Christus est Deus Naturâ, Mediator autē instituto O eco nomico, & dispensatione voluntaria. Nemo igitur Deum Patrem adit si…e mediatore: ac ne Christum quidem, cum idem sit Mediator & Deus. Junius de S. Trinitate Defens. 2. pag. 114. D. Voet. De Adoratione Christi pag. 5 29. Christus non est objectum Formale fidei qua Mediator, non est primum Efficiens, & ultimus finis,—sed est causa inferior, tum Procataractica, seu meritoria, tum Instrumentalis & hac ratione collator bonorum, in cujus nomine, per quem & propter quem tendimus in summum bonum, Deum s…l. inque eum credimus, in eum speramus, eum colimus & adoramus. Joh. 14. 6. Pareus in Method. Controv. ubique cap 31.John 14:6by a voluntary and gratious dispensation unto which he did condescend for our salvation. And upon this account learned Iunius told the subtile Samosatenian, That Iesus Christ as Mediatour brings us to himselfe as God. And Doctor Voetius saith that Christ as Mediatour is an Inferior cause, in whose Name, and by whose Mediaation we make towards God our chiefest good, in whom we beleeve, and whom we do worship and adore as the first cause and last end, John 14. 6. And Christ is said to save them to the uttermost by his Intercession who come unto God by him, Heb. 7. 25.

We worship Christ and pray unto him, saith judicious Pareus, as one God with the Father and the Spirit the only true God; and this worship is Absolute and Divine; for it is the Absolute worship of the Godhead. p. 345But then we call upon God in the name of Christ, because he is our Mediatour, and we desire for to be heard for the satisfaction and intercession of that Person who is God-man.

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

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

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

2. Christ may be considered as Mediator according to both natures, as God-man (by a gracious condescension and personall union) IIand so we say there is a Mediatory glory due unto him,As Mediatour. which is more illustrious in regard of its manifestation since the alteration of his condition from a state of Humiliation to a state of exaltation;Proprietates utriusque naturae toti Personae in concreto verè competunt. Filius hominis, qui est persona duabus constans naturis est omnipraes…ns, aeternus, adorabilis, adorandus, nempe secundum naturam divinam cujus haec sunt idiomata. Adoramus Deitatem Incarnatam, ipsa autem Deitas est proprium & Absolutum divinae Adorationis Objectum. this glory doth out-shine all the glory of Saints & p. 346Angels in Heaven, but it is different from that Naturall and Essentiall glory which is common to Father, Son, and Holy Ghost, as one God. For, that essentiall glory cannot be Communicated to the Humane nature, no not since its Assumption, and Christs exaltation.Christus regnat secundum naturam divinam Principaliter, secundum Humanam Instrumentaliter, secundum personam deni que Absolutissime in naturâ utra que qdsuum opus est consummantem. Iunius de Trinitate.

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

p. 347The actions performed by our Royall Mediatour, flow from a double principle in this single person, because this person doth consist of two natures, and each nature performes its proper worke; the divine nature doth what is divine, and the humane nature what is humane; and therefore though the person be but one, and the effect one, yet there are two different actions of two different natures united in one person for producing of one and the same glorious effect, and we are to give to each nature what is properly due unto it. Finally the Kingdom which is administred by our Royall Mediatour God-man, in a glorious way is but a dispensatory kingdom, not his natural kingdome, an inferiour and temporary kingdome, not his Soveraigne essentiall eternall kingdome;Omnia inquit Paulus Ecclesiam compellans, vestri sunt, nimirum ut corporis, vos autem Christi ut capitis, Christus verò Dei ut Patris qui misit ipsum, &c.—Una est Essentia, Majestas & gloria Dei Patris & Christi secundum Christi Deitatem, personamque divinam; Pater tamen Christ caput est secundum dispensationem gratiae & naturae humana in Christo veritatem. Vide Junium de Sancta Trinitate Defens. 2. Segmento septimo. Nam si Dispensativum hoc Regnum nunquam traditurus esset, nunquam Regni Naturalis u… sum Plenū esset recepturus. Iunius ubi supra segmento 12. p. 100▪ and therefore even in the very Administration of it our Mediatour God-man, is in respect of order, and that gratious dispensation unto which he p. 348condescended for our Salvation, employed in a kind of Subordinate way; and when he hath accomplished that work for which he undertook this Royall office, he will refigne this Dispensatory kingdome, and become subject (as man, and as head of that body which he hath purchased) to his Father, himself, and the Holy Spirit, as one God blessed for ever, that God may be all in all, 1 Cor. 15. 28. For as we are Christs, so Christ is Gods, 1 Cor. 3. 23. in that safe sense and subordinate way which we have but even now declared, that the Divinity of Christ (which humbled, and as it were emptyed itselfe in the Administration of this subordinate, temporary and dispensatory kingdome, yet with the preservation of its naturall and eternall Right) may be more gloriously manifested by the full possession, use, and enjoyment of that naturall, divine, eternall kingdome, which doth belong to Father, Son and Holy Ghost. For all three Co-essential and co-equal persons reign with the same power,Judicium respectu vario commune est Sanctae Trinitatis & Christi singulare. Commune respectu communis principij agentis, Patris, Filij & Spiritus Sancti; singulare autem respectu Christi; 1. Respectu Principalis termini secundùm naturam divinam illius. 2. Respectu naturae humanae ut Instrumenti adunati in unitatem Personae (ut ita dicam) singularissimum. Iun. de Trinitate, pag. 98, 99. Agit enim utraque forma cum alterius Communione quod proprium est, verbo scilicet operante quod verbi est, & carne exequente quod carnis est. Leo. Epist. 10. ad Flavianum. Utraque natura suum confert; divina quod divinum, & humana quod humanum est. Wendelinus. Majesty, and glory in the unity of the divine Essence and common acts, in all, and over all, infinitely p. 349and immutably from everlasting, to everlasting; although the naturall reign of Jesus Christ will not be so fully and gloriously manifested untill he hath resigned his dispensatory kingdome, and brought all his Elect, notwithstanding all their wants, sins, infirmities, temptations, tryals, enemies, safe to Heaven. This dispensatory kingdom is administred principally by the God-head, Instrumentally by the man-hood, Absolutely and perfectly by the person of Christ acting in a divine way as God, and humane way as man, that the properties of each nature may be reserved as peculiar to each, even whilest he doth mediate, reigne and judge, according to both; and therefore divine honour is still reserved as proper and peculiar to the divine nature of our Mediator, who is God-man in one person. This definite and dispensatory kingdome is changeable, terminable; it did begin with the first foundation, and will end with the perfection p. 350of the Church of God. Christ was a Mediatour from all eternity in theaaEph. 1. 5. 6Eph 1:5Eph 1:6 Decree of God▪ He was actually given to be a Mediatour as soon asbbGen. 3. 15 Rev. 13▪ 8.Gen 3:15Rev 13:8 necessity required, he was manifested in the flesh in theccGal. 4. 4, 5Gal 4:4Gal 4:5 fulnesse of time, and willdd1 Cor. 15. 28, 1 Cor. 15. 25.1 Cor 15:281 Cor 15:25 cease to be a King in this Mediatory and Dispensatory Kingdom when he hath finished his work, and saved his Church.foreign est Apote lesma Personale Mediatoris Mat. 28. 18, 19. collat. cum Marc. 16. 15▪ 16. & est potestas subordinata Act. 2. 36. 1 Cor. 15. 25, 27. Act. 5. 31. foreign Sive Omnipotentia est proprietas essentialis Dei. Vide Dr Alting. Licet Pater major est donantis auctoritate, tamen filius minor non est cui unum cum Patre esse donatut. Hilarius lib 9. de Trinitate, Pater Filio tantum donat esse, quantus ipse est. Idem.Matt 28:18Matt 28:19Mark 16:15Mark 16:16Acts 2:361 Cor 15:251 Cor 15:27Acts 5:31 Now nothing is more cleare then this, that Christ is now subject to his Father in all respects, in which he shall be declared to be subject when he gives up his Dispensatory Kingdom; and we are not to worship Jesus Christ with divine Worship as he is subject to his Father, but as he is equall to his Father, as he is indeed one God with his Father and the holy Ghost.

III3, Christ may be considered as Head of that Body unto which he hath united himself, Christ considered as Head of the …hurch.and which he hath purchased with his dearest bloud; and so we know Christ the Head, and his body the Church make up one Christ mysticall.Christ mysticall. The glory of Christ as an Head is exceeding great, and is excellently described, Ephes. 1. 20, 21, 22, 23. Christ is set at Gods own right hand in heavenly places p. 351far above all principality,Quoties Christi nomen inter argumentandum producitur duplex fallacia cavenda est. 1. Vna utrum de Personâ Christi agatur in se an vero in mysterio. power, and might, and dominion, and every name that is named not only in this world, but also in that which is to come. And hath put all things under his feet▪ & gave him to bethe head over all things to the Church, which is his body, the fulness of him that filleth all in all. Now Christ mysticall the Head and body, whole Christ mysticall is to be subjected to God, when the Mediatory and Dispensatory Kingdom is resigned; and therefore if you take Christ …s the Apostle doth, 1 Cor. 12. 12. for the Head and body, for Christ mysticall, we say that Head and Members are to be subject to Father, 2. Altera si de Personâ Christi agatur inse, utrum secundum totum Personae, an vero secundum hanc aut illam naturam. Jun. de Trinitate pag. 101. Vide D. Alting. Loc. com. part. 2. de communicatione Proprietatum. Caput & corpus unus sunt Christus. Aug. Christus ille mysticus ex personâ Christi velut capitis omnia foreign & corpore Ecclesiae per foreign Christi in ipsum adunato constans subjicietur Patri. Iunius.Son, and Holy Ghost, as one God blessed for ever.

IV4. Christ may be considered according to his humane nature;Christ considered as man. and we are bold to say that there is an eminent and transcendent glory vouchsafed to the Humane Nature of Christ by the grace of Personall union,The habituall and Dispensative glory of the humane nature of Christ. and the glory of its Exaltation. The glory of Christs divine Nature was more manifested, but the humane Nature of Christ was fully perfected by his Exaltation; p. 352and therefore the humane Nature was exalted in a peculiar sense.Vide D. Alting. loc. com. part. 2 de communicatione proprietatum, nec non Wendelinum. Nec honorem a nobis Deus nisi per Deum accipit, &c. Hilarius de Trinitate. l. 5 No nature not the nature, of the most glorious Angell, was ever so highly preferred in these two respects.

1. In respect of Personall union with the Godhead,Christus humanitatem non a naturâ habuit ab aeterno quia Filius Dei est, sed ex voluntate assumpsit ad dispensationem salutis nostrae; atque haec humanitas non in se proprie gloriam divinam habet, sed▪ in personâ ex unionis gratiâ: in se vero divinae proximam ex habituali gratiâ, Angelorumque gloriam longissimè superantem. Gloria itaque humanitatis est habitualis & dispensativa per personalis unionis gratiam. Vide Iunium de S. Trinitate Defens. 2. pag. 69, 98, 99, 100, 101, 102. Acts 2, 36.

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

But it is most evident that the humane Nature remaines a creature still even after its Assumption, and Exaltation, and therefore we hold fast our first conclusion; That p. 353the divine and infinite excellency of the Coessentiall Son of God is the prime and fundamentall ground, the formall reason and cause of that divine Worship which is due to our Mediatour Jesus Christ;Christus est servator confirente Socino. Jesus Christ our only Saviour by Doctrine, merit and efficacy, by confirmation and Communication. True it is, that the Majesty of God considered in it self is terrible,1. Annunciatione quia est Propheta. it is a light not to be approached unto, and therefore the Word was made man, that we might have encouragement to come unto God,2. Confirmatione vitae inculpa…ae exemplo, miraculis, passione, nec non resurrectione. not only by the mediation of a man full of grace and truth, but by the mediation of him who is God blessed for ever: because a meere man, though free from corruption, and filled with Grace could not by reason of such natural infirmities as are not sinfull, performe the Office of a Foundation, Head, and Spouse in upholding, 3. Communicatio…e, quia credentibus pro data sibi potestate vitam aeternam communicat. Nos autem, ulterius agnoscimus Christum servatorem nostrum esse, 1. Merito, quia pro peccatis nostris Deo satisfecit, nobisque remissionem peccatorum, justitiam & vitàm aeternam acquisivit. 2 Efficaciâ dando fidem, resipiscentiam, remissionem, effundendo spiritum, donando vitam aeternam. Merito ut Sacerdos, effica…â ut Rex. Heb. 10. 12. Act. 2. 36▪ Act. 5 31.Heb 10:12Acts 2:36Acts 5:31quickning and preserving of his Church, Act. 20, 28. Ephes. 1. 23. & 1 Thes. 1. 10. Heb. 9. 14. 15.

That Jesus Christ and the holy Spirit are one and the same eternall God with the Father, hath been proved at large in this p. 354Treatise, and therefore divine Honour and Worship is due to Christ & the Holy Spirit as well as to the Father himself, because all three are Co-essentiall, Co-equall, and Co-eternall.

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

1. We must not do any divine service to them who are not Gods by nature. The object of divine worship. Gal. 4. 8. 1 Thes. 1. 9, 10. Acts 5. 59. 2 Cor. 13. 14. Mat. 28. 19.Gal 4:81 Thess 1:91 Thess 1:10Acts 5:592 Cor 13:14Matt 28:19Gal. 4. 8. But the three divine Persons have the selfsame divine nature, and therefore the very same divine Worship and Service both for kind and degree is due to all three Co-essentiall Persons. We must not conceive otherwise of God then he hath revealed himselfe in his Word: For then we shall not worship the true God, but a meere phantasticall Idoll of our own braine. Ye worship ye know not what saith Christ of the Samaritans: Ioh. 4. 22. the Samaritans served their own Gods, who were not Gods p. 355by nature, but false Gods. 2 Kings 17. 29. 33.

2. Nor must we give Father, The divine kind of Worship.Son and Holy Spirit the only true God, any other kind of Worship then what is prescribed in his Word. 2 Chro. 15. 3.2 Chr 15:3Israel is said to be without the true God when they were without the Law, without a Priest to teach them how to Worship God according to his Law. 2 Chron. 15. 3. Now for a long season Israel hath been without the true God, and without a teaching Priest, and without Law. The divine kind of worship prescribed both in Law and Gospell is spirituall Worship, Divine worship is Spirituall Worship.Mark. 12, 33. Heb. 12. 28. Psal. 51. 6, 16. Deut. 6. 5. 1 Cor. 5. 8. 1 Chron, 28. 9. Phil. 3. 3. Ioh. 4. 23, 24.

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

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

p. 3564. Instituted Worship is subservient,Instituted Worship is subservient unto natural worship. as I may so speak to this naturall worship▪ for when we worship God with those meane helps and actions which he himself hath appointed and ordained, we must worship him in spirit and truth.The benefit of divine institution▪ All Ordinances of Christ are meanes of grace to beget knowledge, faith, hope, love, self-denyal, gratitude, humility, sincerity, reverence, zeale, and all other graces in the soule, and to encrease them in us, that we may exercise all these graces upon every opportunity, and give God that Natural, Spiritual, Divine Honour, which is due unto his singular Majesty, infinite excellency, independent perfection, and eternall Godhead, in knowing, esteeming, admiring, beleeving, loving, obeying God that our soules may be delighted and satisfyed with God as the chiefest good, as the Crown of all our joyes, an All-sufficient portion of our soules for evermore. This is the full scope of the first Table of the Law,The scope of the Law and sum of the Gospell. and this is the summe of the Gospel. If the first Table of the Law did discover to us

1. The object of worship,

2. The means of worship,

3. The time of worship; and did not also prescribe, require, enjoyn

4. The manner of worship, we should be at a losse; the Law would not be a perfect rule. Our worship would not be agreeable to the nature and will of God; God p. 357would be defrauded of his naturall spirituall divine worship; and therefore when our Saviour doth deliver the full scope of all the foure first Commandements by reducing them to one Commandment,The Scope of the foure first Commandements. he saith, Thou shalt love the Lord thy God with all thy heart, Mat. 22. 37. 38.Matt 22:37Matt 22:38with all thy soule, and with all thy mind, this is the first and great Commandment, Deut. 6 4, 5.Deut 6:4Deut 6:5Mat, 22. 37, 38. Deut. 6. 4, 5. This Spirituall worship is taught us in every Commandement of the first Table, if we look upon the inside and spirituall compasse of those Commandements discovered to us by Moses, the Psalmes, Prophets, and the New-Testament.

1. In the first Commandement we are Inot barely required for to take God for the object of our worship; but to give him spiritual worship also; The Spirituall compasse of the first commandement. Isa. 43. 10. Deut. 4. 39 Jer. 24. 7. Mic 7. 18. Ps 89. 6, 7. 2 Chron. 20. 20. Deut. 6. 5. Mat. 10 37 Rom. 15. 30. Psal. 2. 11. Revel. 5. 1 Thess. 5 17. Psal. 43. 4.Isa 43:10Deut 4:39Jer 24:7Mic 7:18Ps 89:6Ps 89:72 Chr 20:20Deut 6:5Matt 10:37Rom 15:30Ps 2:11Rev 51 Thess 5:17Ps 43:4because we are required in mind, heart, will, affection and the effects of all these to take the true God, Father, Son, and Holy▪ Ghost, God in Christ by the assistance of the Spirit to be our God, to know, esteem, admire, trust, love, reverence, adore, and serve him with hope, humility, self-deniall, patience, joy and thankefulness, zeal… and constancy. This is the inside and spirituall compass of the first Commandement.

2. In the second Commandement we are IIrequired to worship God purely according to p. 358his Will in every Ordinance without any carnall Imagination, The scope of the second Commandement.or affections. The Papists will grant that we are by the use of Ordinances (and as they dreame Images also) to carry our hearts to God and Christ in obedience to the second Commandement.Deu. 4. 15, 16, 17▪ 18. 23, 24.Deut 4:15Deut 4:16Deut 4:17Deut 4:18Deut 4:23Deut 4:24 The more learned Papists will confess that it is a sin against the first Commandement to terminate our worship in any Image,Isa. 40. 17, 18, 25.Isa 40:17Isa 40:18Isa 40:25 because no Image is Iehovah. Act. 17. 29Acts 17:29But they worship Images Relativè (though not Terminativè) as visible helps to devotion to carry their hearts to God in worship;Q…am siguram ponetis …i qui Spiritus est. Hier. in Isa. c. 40.Isa 40 and it is cleare that the Jews and Heathens of old intended no more,Damas. de Imag. l. 1. & 2. and therefore there is as much to be said for Heathenish and Iewish as there is for Romish Idolatry.Vide… Dr. Rainold de Idololatriâ l. 2. Mr Shepheard in his Treatise of the morality of the Sabhath. Mr. Balls larger Catechisme. Bishop Jewels Apology. Aug. contra Manich. lib. 20. c. 5. Chrys. in Epist. 1. ad Cor. Hom. 20. VVhat is meant by Love and Hatred of God in the second Commandement. This then is the great sin of the Antichristian Worshippers at Rome (who endeavour to defend this Relative worship of Images) that they conceive, that the heart of man will be better carried to God and Christ by humane inventions (such as Images, Crucifixes, Reliques, &c.) then by divine Institutions; and this sin is called an hatred of God in the second Commandement. And in the very letter of this Commandement we are directed how to expresse our love to God, namely, by seeking of him, and closing p. 359with him in his own Ordinances, and institutions with an ingenuous contempt of humane inventions in divine worship, and service; and though legall Ordinances are not only changeable, but actually changed and abolished; yet there is something morall and unchangeable in this second Commandement, which is attendance upon, and observance of the Institutions and appointments of God.The immutable Law of the second Commandement. It is an immutable Law that we should give God that worship which is due unto him, expresse our saith in him, and love to him by a spirituall use of such means and Ordinances as he himself should from time to time appoint. The due acknowledgement of Gods immensity, and infinite Majesty in our attendance on the Instituted means of worship is clearly opposed to the Image-worship in the 40^th. Chapt of Isaiah, and first Chapter to the Romans; and therefore the inside and compass of this second Commandement is spirituall, though the words of it are so comprehensive as to take in ceremoniall as well as Evangelicall worship. For Reverend Divines have made it cleare, that though the second Commandement be morall in regard of its substance and generall nature which containes the immutable Law above mentioned, yet in regard of its particular application to those significant Ceremonies, Sacrifices and Sacraments which God did appoint, we p. 360say,Mr Shepheard of the morality of the Sabbath. all Ceremoniall Institutions are referred unto, and comprehended under the second morall Commandement of God. See Mr. Shepheard in his excellent Treatise of the morality of the Sabbath. pag. 24. 40, 41.

33. The third Commandement prescribes a reverend use of all the Titles,The third commandement. Properties, Works, and Ordinances of God with Spirituall understanding and affection, with faith, reverence, love, joy, sincerity and thankfulnesse in thought, word, and life.

44. In the fourth Commandement we are not only required to rest, but to sanctifie a rest to Jehovah.The fourth Commandement. If then we find the Titles, Properties, Works of Jehovah given to Christ and his holy Spirit in the Old and New Testament, we must conclude that Christ and his holy Spirit are to be worshipped in the same Ordinances with the same spirituall and divine worship, which is due to God the Father.

The scope of Law and Gospell is to bring us unto God by the Mediation of Christ and assistance of the Spirit,The Scope of the Law and Gospel. that we may rest upon Christ for justification, walk and grow up in Christ in the progress of our sanctification for our everlasting satisfaction.Two dangerous Rocks. Our business therefore is to avoid those two dangerous Rocks upon which so many split and suffer shipwrack in this tempestuous age, namely the Rock of neglecting duties in the course of our p. 361sanctification, and the Rock of resting in Duties which overthrows our justification.Beware of neglecting duty, or resting in duty. We must labour by all means appointed by God to gaine a spirituall, Practicall, experimentall knowledge of the love of Iesus Christ,Experimentall knowledge. a knowledge which surpasses all intellectuall knowledge, an affectionate knowledge which is felt in the heart, Eph. 3. 19.Eph 3:19but cannot be comprehended in the braine. Phil. 3▪ 8, 10.Phil 3:8Phil 3:10This is the right Evangelicall knowledge, which prepares a man for spirituall and Evangelicall worship, Phil. 1. 9, 10, 11.Phil 1:9Phil 1:10Phil 1:11for heavenly Communion with Father, Col. 1. 9, 10.Col 1:9Col 1:10Son, and holy Ghost in all Gospell dispensations,Gal. 2. 20.Gal 2:20 and Gospell-Conversation, that he may come to be enriched with the unsearchable riches of Christ, and filled with all the fulness of God. For this Cause (saith the Apostle, and well he might) I bow my knees unto the Father of our Lord Iesus Christ; mark the strain, it is purely Evangelicall: that he would grant you according to the riches of his glory to be strengthened with might by his [Spirit] That [Christ] may dwell in your hearts: Here are all the three co-essentiall Persons; but how may this be obtained? And to know the love of Christ which passeth knowledge: to know it in my heart, to beleeve it with my heart, to feele it in my heart, because the love of God is shed abroad in my heart by the holy Spirit. But what shall I gaine by this? Why the Apostle goes on; p. 362That ye may be filled with all the fulness of God. Ephes. 3. 14, 16, 17, 19. The great design of the Apostle was to be found in Christ, having the righteousness which is of God through the faith of Christ (without pleading his own righteousnesse, which is of the Law) for his justification; And to have a Spirituall and Practicall knowledge of Christ grounded upon a deep and affectionate experience of the vertue of Christs Death, and Resurrection in his own soule, Phil. 3. 9, 10. that he might be thereby encouraged and provoked to press forward in the course of Sanctification, toward the mark for the prize of the high calling of God in Christ Iesus, v. 14. that his faith might act in all holy services.Iustifying Faith is the Principle of Evangelical worship Rev. 1▪ 4, 5, 6.Rev 1:4Rev 1:5Rev 1:6 Iustifying faith is the Principle of Evangelicall Worship, and Gospell-conversation. Grace be to you, and peace from him which is, which was, Rev. 5. 8, 9 10. 13.Rev 5:8Rev 5:9and which is to come, and from the seven **Bona Theologia non fert ut gratia & …ax Evangelica ab Ang…lis postuletur Alcasar. Col. 2. 18. Rev 19. 10 Rev. 22. 9.Col 2:18Rev 19:10Rev 22:9spirits which are before his throne, and from Iesus Christ, who loved us and washed us from our sins in his own bloud: And hath made us Kings and Priests unto God, and his Father; to him be glory and dominion for ever and ever. Amen. Rev. 1. 4, 5, 6.

The hearts of true beleevers are golden vials full of odours and incense, faith and love, sincerity and zeale, selfe-denyall and thankfulnesse, humility and godly reverence: and the beliefe of their redemption by the blood of Christ moves them to acknowledge p. 363the divine power of their Redeemer, The divine power of our Redeemer is acknowledged by Saints and Angelsand to give him divine worship. The Angles, Elders, People all joyne, even ten thousand times ten thousand, and thousands of thousands in this acknowledgement; Worthy is the Lamb that was slaine to receive …wer, and riches, and wisdome, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them heard I saying, Blessing, glory, honour, and power be unto him that sits upon the Throne, and unto the Lamb for ever and ever. And the foure beasts said Amen, And the foure and twenty Elders fell down and worshipped him that li…eth for ever and ever, Rev. 5. 8, 9, 10, 11, 12, 13, 14.The mystery of godliness We must be brought to the knowledge and faith of the Son of God before ever we can be wise unto Salvation. 2 Tim. 3. 15. Isa. 53. 11. Ioh. 3. 14, 15. Gal. 2. 20. When once we come to beleeve the love of Christ, then we love,The Cathelike Faith, and worship. adore, obey Father, Son, and holy Spirit after an Evangelical manner. All the Fundamentall Articles of our faith have reference unto Christ as the Foundation,See Dr. Usher his learned sermon of the unity of saith. because they are all such as concern his Father, his Spirit, his Incarnation, Mediation, or his Church, and the benefits which the Church receives from him. And in like manner all our worship is directed unto Father, Son, and Spirit as one God by the p. 364Mediation of Christ, and assistance of th… Spirit. Eph. 2. 18. 2 Cor. 13. 14. 1 Pet. 2. 5▪ 1 Ioh. 1. 3, 4. Ephes. 4. 15. It is our **The Christians heaven upon earth. Rev. 5. cha. opened. The f…ure Beasts. Repraesentandis nimirum ecclesiis Christianis juxta quatuor plagas mundi; respondentque quatuor castri… Israeliticis, eorundem animalium vexilliferis—In ecclesiis quas Animalia repra…sentant, sunt homines oculatissimi, & scienti…e mysteriorum Dei plenissimi.—quoties ecclesiae sacras Synaxes faciunt, …ties 24. Presbyteri p…o muneris ratione Animalibus … dignus es Domine, &c. Presbyteros Levitis & S…ce…do…ibus, quatuor Animalia quatuor Castris Israeliticis respondere. &c. Calvis Apocal. ad cap. 4. pag. 8, 9, 10.Rev 5happiness our heaven upon earth to beleeve, adore, an… live to Father, Son, and holy Spirit by maintaining an holy Communion with all three a… one God, and our God, in the use of all Ordinances and Duties required of us. This is the mystery of Godliness, the Art of living unto God; this is the Lesson which all Members of the Church universall must learne; the foure beasts (who joyne with Angels and Presbyters in adoring the Lamb) are (as learned Mr. Mede, and divers others conceive) the Catholike Church of Christ in the foure quarters of the world professing and embracing the Doctrine of the foure Evangelists; these Beasts are full of eyes, full of the knowledge of the mysteries of Christ, and their spirituall experimentall knowledge moves them to worship Iesus Christ. Mr Mede makes this Interpretation the Key to open very many Types in the book of the Revelation, and doubts not but every one who doth seriously perpend the old Castrametation in the wilderness, and compare it with the Apocalypticall p. 365Types, will subscribe to this Interpretation.

I know divers learned men do conceive that the foure Beasts are foure Angels, and some presume to name**Michael, Gabriel, Raphael, Vriel. the Angels; but I cannnot embrace their opinion, because I find that the Chorus is made up of Angels, Beasts and Elders; and these three sorts are cleerly distinguished, Rev. 5. 1…. And I beheld and I heard the voyce of many Angels round about the Throne, and the Beasts, and the Elders That the Angels do joyn with the Beasts in worship is granted; That the Angels do protect these Beasts with eyes in all quarters of the world,The foure Beasts represent the Church universal. Formae quatuor animalium diversae collectionem novae Ecclesiae ex quatuor orbis plagis diversisque nationibus, populis, linguis significant. Pareus in Com. in c. 4. Apocalyp. East, West, North and South, is likewise granted. But that the Beasts are Angels, that is it which is, and must be denyed, and therefore I do conceive that Mr. Mede is in the right, and the good man was sorry that he had not time to cleere that point at large; and therefore I am the more willing to proceed upon this Argument, and perform that service to the Church, which he would have done with more dexterity. Let us then consider,

1. That upon Christs mediation his Father Igave him the heathen for his inheritance, and the uttermost parts of the p. 360duplicate page p. 361duplicate page p. 362duplicate page p. 363duplicate page p. 364duplicate page p. 365duplicate page p. 366earth for his possession;The Promise made to christ. Aske of me and I will give thee the Heathen, &c. Psal. 2. 8.

II2. Let us consider that promise made to the Church the mystical body of Christ, Is. 43.The Promisemade to the Church universal. Fear not, for I have redeemed thee, I have called thee by thy name, thou art mine; —I am Iehovah thy God, the Holy One of Israel thy Saviour;—Since thou wast precious in my sight thou hast been honourable, and I have loved thee,—fear not, for I am with thee; I will bring thy seed from the East, and gather thee from the West. I will say to the North give up, and to the South keep not back, bring my sons from farre, and my daughters from the ends of the earth, even every one that is called by my name. This is the substance of the seven first verses of Isa. 43. Behold the Church universall gathered from all parts of the world, into one mysticall Body, that all may be united unto Christ the Head by faith, and to one another by love, that so they may all joyne in beleeving, adoring and obeying the Lord Jesus, his Father, and the Holy Spirit.

III3. Consider how these precious promises are fulfilled by Gospel-dispensations and Christian exercises. For by one Spirit are we all baptized into one body, The fulfilling of these Promises.whether we be Iews or Gentiles, bond or free, and have been all made to drink into one Spirit, 1 Cor. p. 36712. 13. Christ did grace the solemnity of his triumphant ascension, with that choice gift of the ministry, for the edifying and perfecting of Saints, till we [All] even all the members of the Church universall, come in the unity of the faith, and of the knowledge of the Sonne of God, unto a perfect man, unto the measure of the stature of the fulnesse of Christ, Eph. 4. 8, 11, 13. Christ mysticall is deficient untill the Saints are gathered from all quarters into the unity of Faith, and knowledge of the Son of God, because this is a fundamentall point; for Christ built his Church upon that Fundamental Confession, The foundation of the catholick church.thou art Christ the Son of the living God, Mat. 16. 16, 18. and other foundation can none lay, 1 Cor. 3. 11. And the superstruction must be agreeable to the foundation, that we may attain unto the measure of the stature of the fulnesse of Christ, every part making some considerable supply for the increase of the body, by growing up in all things into Christ the Head, Eph. 4. 13, 15, 16. Christ is the only Head and Mediatour,The coessentiall Trinunity acknowledged by the catholike church in Gospel-worship. and therefore Iewes and Gentiles both have accesse through Christ by one Spirit to the Father, Eph▪ 2. 18. Here's an acknowledgement of the blessed Trinunity made by the Catholike Church in Gospel-worship. And the Apostle directs his Epistle to the Church of God at Corinth, with all that in every place p. 368call upon the Name of Christ our Lord both theirs and ours, 1 Cor. 1. 2. and concludes his second Epistle with The Grace, &c. 2 Cor. 13. 14.

4. Compare what hath been spoken with the Song of Angels,Thronusiste in medio Presbytero…um & Animalium positus est Templum aut Tabernaculum. Quid aliud innuere volunt Quatuor cornua altaris aurei in conspectu Dei? Apoc. 9. 13. Templum Tabernaculi Testimonii apertum in Coelo. A pocal. 15. 5 M. Mede Com. ad cap. 4. pag. 6, 7.Rev 9:13 Presbyters and Saints full of eyes in the book of the Revelation. These foure beasts were in the midst of the Throne and round about the Throne, Revel. 4. 6. The Forme of the Throne is quadrangular, and one beast placed in the middle of every one of the foure sides. Mr. Mede shewes how these foure Beasts observe what is done by God in the foure quarters of the World; and how they speake in order upon the opening of the foure first seales, Rev. 6. and the 7 first verses; and a voyce proceeds from the midst of the foure Beasts, Revel 6. 6. Finally, the Virgin-church, Revel. 14. sings the same song that the foure Beasts did, which is called a New Song, sung in the praise of the Lambe and his Father; And in some copies which are of credit, we read that the Virgins had the **Habentes nomen Agni. Primasius, Aretas, Andreas, Syrus Interpres, &c. Vide M. Mede Com. ad cap. 14. pag. 215.Lambes Name, as well as his Fathers, written in their foreheads, Revel, 14. 1. and they are the first fruits to God and to the Lambe, Revel. 14. 4.

p. 3695. This New Song which is sung to the VLambe and his Father, containes in it the Mystery of Gospel-Worship,Novi Cantici formula universum cultus Evangelici Mysterium continet. Clav. Apocal. Mr. Mede. pag. 220. Rev. 4. 8. 11. Revel. 5. 8. 9. 12, 13. 14. verses. Revelat. 7. 9, 10, 11, 12, 15. verses. Revelat. 11. 15, 16, 17. Revel. 14. 1, 3, 4.Rev 4:8Rev 4:11Rev 5:8Rev 5:9Rev 5:12Rev 5:13Rev 5:14Rev 14:1Rev 14:3Rev 14:4 because in it Redemption, power, riches, wisdome, strength, honour, glory and blessing are ascribed unto him who sits upon the Throne, and to the Lambe, Revel. 5. 12, 13, 14. Worthy is the Lamb that was slaine to receive power, &c. Rev. 5. 12. they fall downe before the Lamb, Rev. 5. 8. and in the 9. ver. sing a new Song, Thou art worthy, &c. for thou wast slain, and hast redeemed us to God by thy bloud.

6. This pattern of Gospel-worship comes VIfrom Heaven; the Angels sing this song,Idea cultus Evangelici aliunde quā à caelitibus peri nequit. and the Saints, the followers of the Lambe, they glorifie the Lambe and his Father on earth as the Angels doe in Heaven; according to that request in the Lambes Prayer, the Lords Prayer, Our Father which art in Heaven, let thy will be done on earth as it is in Heaven. We receive this Directory for Gospel-worship from Christ and his Angels.

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

8. These Redeemed Virgins refuse to receive p. 370VIIIthe Beasts mark, they renounce the Dragon and his Angels, all his pomps,foreign Satanae Angelos, pompam, pultum, ocera, omnemque apparatum ejus Idololatricum respuo. vanities, worship, and all the furniture of his worship, all the errours and Idols of the false Prophets, though they lose their trading, the comforts of their life, yea and life it selfe: This is the Lambs mark.

IX9. These Redeemed Virgins make a publike profession of their faith in, and love to the Lamb and his Father; they have the marke of both in their forehead, and they cry aloud, their voice is like the voice of Thunder. Rev. 1. 4. 5Rev 1:4Rev 1:5Rev. 14, 1, 2. Rev. 5. 12. They are not ashamed or afraid to acknowledge Father,Rev. 5. 8, 9. 12.Rev 5:8Rev 5:9Rev 5:12 Son, and the holy Spirit the only and adequate object of divine Faith, and Worship,The profession, fidelity, victory of the Virgin-Church and the sole cause of Justification, Sanctification, Redemption, Peace and Glory; for all this is held forth to us clearly in this Book of the Revelation; and there is a speciall blessing promised to such as read and heare the words of this Prophesie, and keep those things which are written therein. …Rev. 1. 3. And amongst other blessings they have the blessing of victory, and triumph vouchsafed them,Rev. 14 4.Rev 14:4 they get victory over the Beast, over his Image, Rev. 12. 11.Rev 12:11his Marke, and the number of his Name. Rev. 15. 2, 3.Rev 15:2Rev 15:3Rev. 15. 2. They defie the Romane errours and Idols,Rev. 14. 12.Rev 14:12 and are armedRev. 17. 14Rev 17:14 p. 371with faith and patience against this cruelty and Tyranny of Antichrist: They cannot be enticed by any rewards, seduced by any subtilties, terrified by any threats to embrace any doctrine, or forme of worship derogotary to the honour of the Father, the Lamb, or the holy Spirit; for the Spirit doth in this Book teach the Churches to come in to Christ,The mystery of Gospel-worship. and defie the Beast; and the Churches hearken to the Spirit as the Fountain of truth,Rev. 1. 4, 5Rev 1:4Rev 1:5 grace, peace, and glory; This is the mystery of Gospel-worship, Rev. 2. 18, 29.Rev 2:18Rev 2:29we must beleeve, Rev. 7. 9, 10.Rev 7:9Rev 7:10love, adore, obey the Father, the Lamb, and the Spirit of Grace and Peace, the Doctour and Comforter of all Christian Churches throughout all the foure quarters of the world, Rev. 5. 13, 14.Rev 5:13Rev 5:14East,The subjection of the Church universall to the Lamb, and Holy Spirit. West, North, South, that so the promise Isaiah 43. may be exactly fulfilled. Rev. 7. 9, 10. A great multitude, an innumerable multitude of all Nations cry. Salvation to our God which sitteth upon the Throne, and unto the Lamb. The Kingdoms of the World must become the Kingdoms of the Lord, and of his Christ. Rev, 11. 15.

And when the Divell and his Angels who deceive the World, accuse the Brethren, and blaspheme Christ, are cast forth, then there is a loud voice in Heaven: Now is come Salvation, and strength, and the Kingdom of our God, and the Power of his Christ; for the Accuser of our Brethren is p. 372cast down, &c. Rev. 12. 9, 10. In a word, when the Redeemed Virgins and noble Conquerours come to sing their triumphant Song, that Song doth contain the Scope of the Law, The scope of the Law and substance of the Gospell in the Book of the Revelation. The Testimony of Iesus, and the Spirit.and the substance of the Gospell; for they are to sing the Song of Moses, and the Song of the Lamb. Rev. 15. 3. And they who sing are such as do keep the Commandements of God, and the testimony of Iesus, Rev. 12. 17. And the testimony of Jesus is the Testimony of the Spirit, delivered in the Word to the Churches of Christ, Rev. 2. 7, 11. all three persons do deliver the same testimony, Rev. 19. 10Rev 19:101 Ioh. 5. 7.Rev. 11. 19.Rev 11:19 but the Son and the Spirit do most eminently joyne in delivering their testimony, Rev. 2. 11, 18, 29. Rev. 3. 1, 6, 7, 13, 14, 21, 22. Rev. 19. 10.

The Spirit doth encourage them to beleeve his Testimony, and follow the Lambe: and the Martyrs are slaine for the Word of God, and for the testimony which they held, Rev. 6. 9. and they overcome by the bloud of the Lamb, and by the word of their testimony, Rev. 12. 11. The testimony of the Spirit, and the testimony of Iesus, Rev. 12. 17. And when the Spirit hath encouraged them to love Christ better then their lives,The Martyrs are conquerors by the Testimony of the Spirit and the bloud of the Lamb. Rev. 12. 11. and they have overcome by the testimony of the Spirit and the bloud of the Lamb, then the Spirit doth pronounce them blessed. Blessed are the dead which die in the Lord—yea saith the Spirit. Rev. p. 37314. 13.The Virgin Church is begotten, Wooed, perswaded, governed, upheld, comforted by the Spirit. The Church is begotten, instructed, perswaded, governed, upheld, comforted by the holy Spirit, as Babylon is the habitation of Devils, and the hold of every foule spirit, Rev 18. 2. It is the Spirit which wooes the Church, and perswades her to be the wife of the Lambe, and to make her selfe ready for the marriage. And the Spirit and the Bride say come, Rev 22. 17.The Prophesie, blessing and Communion of the Spirit. And that we may look upon this whole Prophesie as comming from the Spirit as well as the Lamb, the Angel assures us that the Testimony of Iesus is the Spirit of Prophesie. Rev, 19. 10. The love of the Father,2 Cor. 13 14.2 Cor 13:14 and the grace of the Lord Jesus is communicated to us by the holy Spirit;Rev. 1. 4. 5. compared with Rev. 22. 21.Rev 1:4Rev 1:5Rev 22:21 and therefore although the grace of the Lord Iesus is alone expressed in the close of this Booke of the Revelation, yet the love of the Father, and Communion of the holy Spirit must needs be understood according to the Prayer in the beginning of the Book. Rev. 1. 4, 5. Grace, &c.

3. The Spirit is worshipped in this Book IIIof the Revelation, Grace be to you and peace from the seven Spirits, The Holy Spirit is to be worshipped with divine worship.Rev. 1. 4. It is not agreeable to the Christian faith to pray unto Angels, and beg grace and peace of them; They do not hold the Head, who worship Angels. Rev. 1. 4. opened at large.Rev 1:4Col. 2. 18, 19. Angels are our fellow servants, and do forbid us to give that worship to them which is due to God only; p. 374and they refuse to be worshipped because it is contrary to the Testimony of Jesus,Angel▪ worship prohibited by christ. Rev. 19. 10. And I fell at his feet to worship him, Tertia interpretatio veterum & recētiorū … Doctorum solae Scripturae, & fidei Christianae analoga est. D Pareus Com. in Apoc. c. 1.Rev 1and he said unto me, see thou do it not; I am thy fellow servant, and of thy brethren that have the testimony of Iesus; worship God. This is the testimony of Jesus, Thou shalt worship the Lord thy God, and him only shalt thou serve, Mat. 4. 10. The Book of the Revelation doth containe divers cleare testimonies against worshipping of Angels, I am of them (saith the Angel) that keep the saying of this Book; worship God. Rev. 22. 9. And therefore that place Rev. 1. 4. must needs be understood of the holy Spirit. For God will not give his glory to another, Isa. 42. 8.Isa 42:8and good Angels will not take it from him,Why the holy Ghost is called seven spirits. but protest against this Will▪ worship, as Idolatry. The Holy Ghost is called seven Spirits by an usuall Metalepsis of the effect for the cause: he doth pour forth various gifts: seven is a note of Perfection, and the holy Spirit, one and the same Spirit is given to all the seven Churches,Gratiam precatur septem ecclesiis, quibus singulis unum eunde nq que spiritum sanctum quasi septem in solidum tribuit. every Church hath so much of the holy Ghost as is necessary; and it runs as if every one of the seven Churches had seven Spirits, because every one hath enough of the Spirit for their Sanctification and Salvation. The Apostle therefore begging grace and peace from p. 375this Co-essentiall Trinunity, The worship of the Coessentiall Trinunity.the Father, the seven Spirits, and Iesus Christ, doth sufficiently instruct us in this mystery of Evangelicall Worship. Votum Gratiae & pacis univocè concipit foreign D. Parei Com. in Apoc. c. 1. Deus Trinunus gratiae Pacisq que causa adaequata integra.Rev 1Some object, that then the Spirit will be set before the Son; but the answer is easie, that there is a Metathesis in the words; and it is observable that the Son is sometimes named before the Father. 2 Cor. 13. 14. and sometimes the Spirit is named before the Son, as Rev. 1. 4. 1 Pet. 1, 2. and sometimes the naturall order is observed, the Father is named first, the Son second, and the Holy Ghost third; The naturall order is not overthrown when the Father is named after the Son, or the Spirit before the Son: Nor is the equality of Persons overthrown when the naturall order is observed; And therefore that objection is not considerable.

Naturall worship is due to the Holy Ghost because he hath the same divine nature with the Father and the Son.Naturall worship is due to the Holy Ghost the Creator of the New Creature. That divine Faith is due to the Spirit hath been proved at large. That divine love is due to him is cleare, Rom. 15. 30. I beseech you for the Lord Jesus Christs sake, and for the love of the Spirit. The Spirit is the Author**1 Cor. 6. 11.1 Cor 6:11 and object of all those graces which are called divine ex parte objecti; faith,Tit. 3. 5, 6.Titus 3:5Titus 3:6 hope and love,1 Pet. 1. 2.1 Pet 1:2 Rom. 15. 13, 16, 30.Rev. 1, 4. Rom. 15. 13, 16. John 3. 5. Rom. 5 5Rev 1:4Rom 15:13Rom 15:16John 3:5Rom 5:5

p. 376In a word,Instituted worship is due to the holy Spirit. Instituted Worship is due to the Holy Ghost by vertue of both Sacraments. Mat. 28. 19. By one Spirit we are Iall baptized into one body: and have been all made to drink into one Spirit.In the Sacraments. 1 Cor. 12. 13. 2 Cor. 13. 14. Mat. 3. 11. Ioh. 5. 5.

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

In Prayer we are to call upon the Holy Ghost, In Prayer.2 Cor. 13. 14. Rev. 1. 4. because the Holy Ghost is God, 1 Cor. 12 6, 11. Act. 5. 3, 4. I cannot but wonder at them, who say, that holy and spirituall worship is not due to the holy Spirit, when the truth is, we can give no worship at all to the Father or the Son untill we are enabled by the holy Spirit. Rom. 5. 5. 1 Cor. 12. 3. 2 Cor. 4. 13. 2 Cor. 13. 14. And when**By the Communion of the spirit we have Communion with the Father and the Son in Gospell-worship. by the Communion of the Spirit we have Communion with the Father and Son in Gospell-worship; we are the p. 377Temples not only of the Holy Ghost, but of the Co-essentiall Trinunity of Father, Son, and Holy Ghost, all three do dwell in us, walk in us,All three co-essentiall Persons dwell in the Temple of the holy Spirit. and abide in us. For when we receive the Spirit of truth, he abides with us, dwels in us, perswades and enables us to love God the Father, and the Lord Jesus, and then all three Co-essentiall Persons make their abode with us, as is clearely held forth to us. Ioh. 14. 16, 17, 23. 2 Cor. 6. 16, 18. 1 Cor. 3. 16. Ephes. 3. 16, 17. But if a man have not the Spirit of Christ he hath no saving interest as yet in Iesus Christ. Rom. 8. 9.He who is not the Temple of the Spirit is no Son of God, or member of Christ. because he is not as yet the Son of God by Regeneration or Adoption, he is not a member of Jesus Christ, he is not the Temple of the Holy Ghost: He doth not worship this Co-essentiall Trinunity as he ought to do in Spirit and in truth. He who hath the Spirit in him, doth worship the Spirit in spirit and truth, because the Spirit is the Power of the Highest, (even as Christ is the Son of the Highest) a Personall Power, Luk. 1. 32, 35. compared. The Spirit is the spirit of Elohim, Gen. 1. 2. The Spirit of Iehova, Isa. 11. 2. The God of Israel, 2 Sam. 23. 2, 3. The spirit of God, and the spirit which is God, 1 Cor. 2. 11. 12. Acts 5. 3, 4. This point hath been sufficiently proved in the fourth Chapter, and therefore I need say no more, considering that the Socinians have no Arguments which are considerable, p. 378when compared with these plaine places of the Holy Scriptures, and those many places and proofes which have been formerly produced in this Treatise.

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

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

I1. Obedience is due to God the Father. This truth is generally acknowledged by all that are not Atheists;Obedience is due to God the Father. the Iews and Socinians subscribe to it. If we do acknowledge God the Father to be the Father of our Lord Jesus Christ, and our Father in him, the inference will be immediate, cleare and strong, that we ought to honour and obey our heavenly Father. For how shall God put us among his Children, unless every one of us say unto him, my Father, my Father, I do obey thee, and will not depart from thee? But I said, how shall I put thee among the Children, and give thee a pleasant Land, a goodly Heritage of the hosts of Nations? And I said, Thou shalt call me my Father, and shalt p. 379not turne away from me. Jer. 3. 19. And when God speaks to them as to Children, they presently submit: Return ye backsliding children, And I will heale your backslidings; they presently reply, Behold, we come unto thee, for thou art the Lord our God, Ier. 3. 22. A Son honoureth his Father—if then I be a Father where is mine honour? Mal. 1. 6. Mal. 2. 16. Mat. 12. 50. Mat. 23. 9.

When God is considered under this endearing relation of a Father, we yeeld▪ a filiall obedience unto God,Filiall and Foederall Obedience. we performe a foederall obedience, a sincere and Evangelicall obedience.2 Cor. 7. 1.2 Cor 7:1 I (saith Jehovah) will be your God, Tit. 2. 14.Titus 2:14I will be your Father; Having these Promises (saith the Apostle) let us cleanse our selves from all filthinesse of the flesh, 1 Joh. 4. 16, 19.1 John 4:161 John 4:19and spirit, Psa. 130. 4.Ps 130:4perfecting holiness in the feare of God, Psa 103. 13Ps 103:132 Cor. 6. 16, 18.Jer. 32. 40.Jer 32:40 2 Cor. 71. 1 Pet. 1 14, 17, 18.Mal. 2. 10, 16.Mal 2:10Mal 2:16 As we are to worship God in this Fatherly relation,Mat. 12. 50Matt 12:50 Mat. 6. 9. Gal. 4. …. so are we to obey him also;Mat. 23. 9.Matt 23:9 Whosoever shall do the will of my Father,Hos. 3. 5.Hos 3:5 &c. Mat. 12. 50.

That all three Co-essentiall Persons are our Father,Ezek. 16. 63.Ezek 16:63 hath been proved already in this very Chapter,1 Joh. 4. 10.1 John 4:10 pag. 326, 327. and that God the Father is our Father in a peculiar consideration, pag. 328. and therefore I need not insist longer upon this Point, since the Scriptures are cleare, so cleare that even very Cavillers confess this truth. Christ himself as man obeyed the Father, Iohn 4. 34.

p. 380II2. God the Son is to be obeyed. This is my beloved Son in whom I am well pleased, God the Son is to be obeyed.heare ye him. Mat. 17. 5. Heare him, beleeve him,Mat. 17. 5.Matt 17:5 obey him; the Godhead of Christ is the Formall reason of our Obedience;Gal. 1. 10.Gal 1:10 but all his benefits are sweet encouragements to us to performe our duty.Heb. 5. 9.Heb 5:9 Be obedient as children,Tit. 2▪ 14.Titus 2:14 saith the Apostle,1 Joh. 3. 161 John 3:16 and if ye call on the Father, &c. passe the time of your sojourning here in feare; For as much as ye know ye were not redeemed— but with the precious bloud of Christ. 1 Pet. 1. 14, 17, 18, 19. Why do the Presbyters throw down their Crowns at the feet of Christ,The subjection of Presbyters to Iesus Christ. and fall down before the Lamb, but to testifie their subjection, and profess how ready they are to serve and obey Jesus Christ? Rev. 4. 10, 11. Rev. 5. 8. Christ is the Author of Salvation to them that obey him, The life of a Christian.Heb. 5. 9. The life of a Christian is a living unto Christ, a life of faith, love, and obedience, Gal. 2. 20. 2 Cor. 5. 14, 15. Phil. 1. 20, 21. We are made new Creatures in Christ, that we may performe new obedience to Christ, 2 Cor. 5. 17. He who serveth Christ is acceptable to God, and approved of men. All manner of obedience, inward and outward due to Christ.Rom. 14. 18. We are under the Law to Christ. 1. Cor. 9. 21. All manner of obedience, inward and outward is due unto the Lord Jesus Christ. Cursed is he that doth not prize and love Christ above all the Kingdoms of the World and glory of them, Mat. 28. 19▪ 20.Matt 28:19Matt 28:20above all the p. 381comforts of life, Col. 3. 23, 24.Col 3:23Col 3:24and life it self, 1 Cor. 16. 22. Luk. 14. 26, 33.Tit. 2. 14.Titus 2:14 Mat. 13. 44, 46. Phil. 3. 7, 8, 10.1 Cor. 16. 22.1 Cor 16:22 Col. 3. 23, 24. Eph. 6. 6. 7. Eph. 5. 26, 27. and Tit. 2. 14. compared together.

3. God the holy Ghost is to be obeyed;Rev. 12. 11.Rev 12:11 We are devoted to his service in Baptisme; IIIour bodies and soules are temples consecrated to his honour and service;Spirituall obedience due to the holy Spirit. the Spirit doth conquer our carnall reason, mortifie our corruptions,Mat. 28. 19.Matt 28:19 and subdue our hearts unto the obedience of himself, as well as to the obedience of the Father and the Lord Jesus.Act. 5. 3, 4, 32.Acts 5:3Acts 5:4Acts 5:32

We are debtors to the Spirit: 1 Cor. 3. 16. 17.1 Cor 3:161 Cor 3:17We are his Creatures; The spirit of Elohim did forme and fashion the rude Mass,2 Cor. 13. 14.2 Cor 13:14 out of which all things were made, Gen. 1. 2. The renovation of all things by continued propagation is ascribed to the Spirit;Rev. 1. 4.Rev 1:4 Thou sendest forth thy Spirit, We are debters to the spirit. The spirit is our Creator.they are created, and thou renewest the face of the earth. Psal. 104. 30. Our soules are breathed into us by this Spirit of life. Gen. 2. 7. Iob 33. 4. The Spirit of God hath made me, and the breath of the Almighty hath given me life. The spirit fits us for all services.The soule is enabled and adorned with all abilities by the Spirit, that it may be qualified for all manner of service. In respect of Counsell and Government, Numb. 11. 25. In respect of resolution and action. Iudg. 14. 6. But that which is most endearing,The spirit of Regeneneration and Adoption. is, that the Spirit is the Spirit of Conviction, Regeneration, Conversion, Sanctification, Edification, and Consolation. 1. Pet. 1. p. 3822. 2 Thes. 2. 13. Gal. 5. 22. 1 Cor. 12. 8, 9. The Spirit is the God of all comfort, it is his speciall office to comfort mourners. The Spirit fitted the man Christ to be our Mediatour.The Spirit fitted the man Christ to be our Mediatour; as is most evident, because

1. The Spirit formed the nature of man of the substance of the Virgin after an extraordinary manner, Luk. 1. 35. compared with Gal. 4. 4. for the service of the Lord Christ.

2. He sanctified the humane Nature which Christ assumed after such a perfect manner, that it was free from all sin in the very moment of conception, Luke 1. 35.

3. He united this pure humane nature with the divine in the same Person, the Person of the Son of God, Luk. 1. 35. compared with Heb. 10. 5. a body hast thou fitted unto me by the holy Ghost.christus est Messias Messiarum Christus Christorum. Joh. 20. 31.John 20:31 Our Saviour was annointed with the Spirit above measure, that he might be a fit head and Mediatour for us, that we and his whole Church might receive of his fulnesse, graces answerable to his graces,Dona ista absolutē & in se finita fuere, sicut & ipsa Christi natura finita est; nostri tamen respectu, sunt absque mensurâ. Vide D. Alting. exp. Catech. part. 2. & pag. 170, 171. Ioh. 1. 16. Ioh. 3. 34. Ioh. 1. 14. Isa. 61. 1. Psal. 45. 7. compared together. Act. 10. 38. Luk. 2. 40, 52. Mat. 3. 16, 17. Ioh. 7. 39.

p. 383If we consider how the Spirit hath manifested his divine power in garnishing heaven and earth, Iob. 26. 13. in annointing Christ and Christians. 1 Ioh. 2. 27. in ordering and regulating Church-affaires, and enabling Ministers for all Church-service, that the Elect might be gathered, converted, perefected, saved by the efficacy of the Spirit in all Ministeriall Dispensations, we shall see reason enough to acknowledge the divine power of the Spirit, by all spirituall and heavenly obedience. 1 Cor. 12. 4, 5, 6, 8, 9, 11, 13. Isa▪ 6. 1. 9. Act, 28, 25. compared.

If we harden our hearts against the Precepts and Exhortations of the spirit speaking in the Word,Willfull disobedience to the spirit is a soule step towards the unpardonable sin. if we vexe, grieve, resist and quench the Spirit, we are in a ready way to that black and unpardonable sin of doing despight to the Spirit of grace; and therefore unlesse we meane to proceed to totall and finall disobedience, it highly concerns us to obey the holy Spirit,Sincere obediense to the effectuall call of the spirit is a good evidence of our Election. and answer the many cals and motions of the Spirit by sincere obedience, that our effectuall Vocation may evidence our Election, and the Spirit may seale us up unto the day of Redemption; for the same spirit is the Spirit of Sanctification and Adoption, the spirit of Revelation, Mortification, Vivification, Consolation. The Spirit quickens, moves, enables, enclines, perswades us to beleeve in Christ, p. 384and to love one another, to keep all the Commandements of God; Now this spirit of faith,Comfort for such as find the spirit of Sanctification in them, though they do not feele or beare the spirit of Adoption. love, and obedience is the Spirit of Sanctification; and if you find the spirit of sanctification in you, be of good comfort; though the spirit of Adoption seeme to withdraw, yet he is certainly present, nay, is not idle or silent, he speaks by his reall works, and sweet fruits; for the spirit of Sanctification is the spirit of Adoption, it is one and the self-same spirit. This is his Commandement, That we should beleeve on the Name of his Son Jesus Christ, and love one another as he gave us Commandement. And he that keepeth his Commandements dwelleth in him, and he in him, and hereby we know that he abideth in us, by the Spirit which he hath given us, 1 Ioh. 3. 23, 24. And hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit. 1 Ioh. 4. 13. And therefore if there be a spirit of faith,We should rejoyce in, and be thankefull for our obedience to the Spirit. love, and obedience in you, rejoyce in it, lift up your heart to God in thankfulness for it; God be thanked that ye (who were the servants of sin) have obeyed from the heart that for me of Doctrine which was delivered unto you by the holy spirit. Rom. 6. 17. Be much in supplication and thanksgiving, and the spirit of Supplication will be a spirit of Adoption, an oile of gladnesse; Heb. 1. 9. The spirit will teach you to cry Abba, Father, p. 385with comfort, Gal 4. Rom 8. The spirit will fill your soules with all joy, and peace in beleeving, and in obeying; the joy of the spirit shall be your strength, the comforts of the Almighty, Rom. 14. 17.Rom 14:17even all the comforts of the Kingdom of God (which consists in righteousnesse, and peace, and joy in the holy Ghost) shall be all-sufficient to revive and support your dejected spirit. All your fears and discomforts shall be dispelled, your wants supplyed your wound, soares, infirmities healed, and you at last filled with all the fulnesse of God. Mal. 4. 2. Eph. 3. 19.

Beleeve in the spirit, obey the spirit, and ye shall be sealed with the spirit, Eph. 1, 13. I beseech you by the tender mercies of God, by the meekness and gentleness of Christ, by the joy, and for the love of the Spirit, that you consider what hath been said, that ye receive this wholesome Word as it is in truth the word of God, the word of the Father, Son, and holy Ghost, but testified after a more especiall and immediate manner by the Holy Ghost that it may worke effectually in all you who beleeve it, The right manner of Obedience to God.1 Thes. 2. 13. Even unto spirituall and sincere obedience to Father, Son, and Holy Ghost; and that it may be so, we must have a care to obey after the right manner; for Amazia was too blame, though he did that which was right in it self, because he did it not with a perfect heart. 2 Chron. 25. 2. Let us imitate p. 386our Saviour, who did all as he was commanded, Ioh. 14. 31. Let us have

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

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

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

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

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

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

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

4. The great work of Faith which is the summe of both Testaments,Act. 26. 18Acts 26:18 because all judicious and zealous love,Heb. 9. 14.Heb 9:14 all sincere and2 Pet. 1, 3, 4.2 Pet 1:32 Pet 1:4 p. 387uniforme obedience springs from faith, Iohn 6. 29.Eph. 3. 19.Eph 3:19 This is the worke of God; Joh. 6. 29.John 6:29and unbeliefe is the work of the Devill;Eph. 6. 16.Eph 6:16 faith purifies our heart by applying the bloud of Christ to our soules.Act. 15. 9.Acts 15:9 Heb. 9. 14.1 Joh. 4. 16, 19.1 John 4:161 John 4:19

The weighty matters of Law and Gospel may be referred to those foure Heads above mentioned;Magnes amoris amor. observe that excellent Scripture: God hath chosen the poore of this world [rich in faith] and heires of that kingdome which he hath promised to them that [love him] Iam. 2. 5.1 Tim. 1. 5.1 Tim 1:5 Faith and love will make us constant in the performance of all the other weighty matters required of us both in Law and Gospell,James 2 5.Jas 2:5 and we have proved at large that faith and love is due to all three Persons. 1 Joh. 5. 3, 4.1 John 5:31 John 5:4We must performe all our duties

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

2. In the name of Christ.

3. In the strength of the spirit.

4. At the command, and for the glory of IVall three co-essentiall Persons:1 Cor. 8. 6.1 Cor 8:6 for all things are of the Father,1 Cor. 12. 6, 11.1 Cor 12:61 Cor 12:11 by the Son, and through the spirit.

5. With a willing mind, a perfect heart, Va good conscience,1 Chro. 28. 9.1 Chr 28:9 and faith unfeigned.

6. With all self-denyall,1 Tim. 1. 5.1 Tim 1:5 diligence, constancy.

7. With an humble desire that we and VIIour obedience may be accepted in and for p. 388Christ according to the tenour of the Covenant of grace.

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

Beloved Christians, I look upon my self as the least of Saints, and greatest of Sinners, unworthy to be accounted a Member, but far more unworthy to be a Minister of Jesus Christ, because I know more evill by my self then I know by any member of Christ; but I thank God our Father, Christ Iesus our lord, and the co-essentiall Spirit the same God, who worketh all in all, 1 Cor. 12. 6. that I have obtained mercy, and ability of all three for to be faithfull,The Evangelicall Ministry. and to be counted faithfull by them all; for they have all three in some measure enabled me, for that they counted me faithfull, putting me into the Ministry; for I am a Minister of that Gospell, which is revealed from heaven by Father, Son and Holy Spirit, and I am a Minister accordidg to the gift of the grace of God given unto me by the effectuall working of his power; unto me I say, who am lesse then the least of all Saints in this grace given, that I should preach the love of the p. 389Father, the grace and unsearchable riches of Christ, the sweet Communion, peace and joy of the holy Ghost, which is unspeakable and full of glory.

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

1. Look upon the Grand Mystery of our Election unto Grace, Peace, and Glory, Iand observe what practicall inferences may be drawn from thence to raise our hearts to admire,The grand mystery of our Election by Father, Son, and Holy Ghost reduced to Practice. Sicut ergo caetera praedicanda sunt, ut qui ea praedicat obedienter audiatur: ita praedestinationem suo tempore & loco praedicandam esse, ut qui obedienter haec audit, non in homine ac per hoc nec in seipso sed in Domino glorietur. Aug de …ono persev. l. 2. c. 24. Frustra ignorantium auribus ingeris nos Liberum Arbitrium condemnare; imò verò damnetur ille, qui damnat. Hieron. ad Cresiphontem. beleeve, love, worship, obey Father, Son, and holy Ghost. Elect according to the fore-knowledge of God the Father through sanctification of the Spirit, unto obedience and sprinkling of the bloud of Iesus Christ: grace unto you and peace be multiplied. Blessed be the God and Father of our Lord Iesus Christ, &c. 1 Pet. 1, 2, 3, 4. God hath from the beginning chosen you to salvation through sanctification of the spirit, and beliefe of the Truth, whereunto he called you by our Gospel to the obtaining of the glory of the Lord Iesus Christ—Now our Lord Iesus Christ himself p. 390and God even our Father, &c. 2 Thes. 2. 13, 14, 16 Here is the freewill of the Elect; but Blessed be the God and Father of our Lord Iesus Christ, who hath blessed us with all spirituall blessings in heavenly places in Christ according as he hath,Eph. 1. 3, 4, 5, 13. ver.Eph 1:3Eph 1:4Eph 1:5Eph 1:13 chosen us in him before the foundation of the world that we should be holy and unblameable before him in love,Col. 3. 12.Col 3:12 &c. Ephes. 1. 3, 4, 5.Joh. 15. 16.John 15:16 Our thankfulnesse should be shewen for this free Grace▪ 2 Tim. 1. 9.2 Tim 1:9to all three Persons in our thanksgiving, believing, obeving, as is cleare from these places and so our prayers should be answerable to our faith, love, and thankfulness▪ and therefore it is observable that in the very same Chapter the Apostle makes his addresse after this modell, That the God of our Lord Iesus Christ the Father of glory may give unto you the Spirit of Wisdome, and Revelation in the acknowledgement of Christ, Ephes. 1. 17. and so 2 Thes. 2, 16. Rev. 1. 4, 5. 2 Cor. 13. 14. many other places may be urged which containe the mystery of faith, worship, and obedience, and if Christ and his Spirit be not alwaies named in them, yet the benefits of Christ, the gifts, graces, fruits, comforts of the spirit (which are named) do direct us to both. Moreover, when the name of God is used **Quoties Deinomen Indefinite ponitur, non minus Filium & Spiritum, quàm Patrem designat—retineatur u…itas essentiae & habeatur ratio ordinis. calvin instit. lib. 1. cap. 13. sect. 20. Joh. 14. 10. Joh. 15. 26. Joh. 10. 30. 1 Joh. 5. 7.John 14:10John 15:26John 10:301 John 5:7indefinitely, all three p. 391Persons must be understood to be comprehended in that essentiall Title, because they are one and the same God. Finally one Person doth subsist in another, and the same honour is due to all three, because all three have the same divine Nature, which is single because infinite, and therefore there is enough discovered to prevent all scruples in the upright-hearted, and Cavils in the contrary-minded. Read the third and fourth Chapters of the Epistle to the Colossians, and there you will see a very pregnant proofe of this point. Colos. 3. Pia sanctorum vigilantia non est ex ipsorum arbitrio sed ex dono gratiae in ipsis per gratiae media exuscitato. Colos. 4. foreign. Coloss. 4. 12. Confitemur neminem immeritò perdi, neminem meritò liberari. Prosp. The Epistle to the Ephesians. Fides est medium ad salutem, & tamen ipsius electionis Effectus.Col 3Col 4Col 4:12Put on therefore as the Elect of God holy and beloved bowels of mercies, kindnesse, humbleness of mind— above all these things put on charity; let the peace of God rule in your hearts—do all in the name of the Lord Iesus, giving thanks to God and the Father by him; What ever you do, do it heartily as to the Lord. And then the summe of all their requests is, That they may stand perfect and compleat in all the will of God. This takes in the full scope of Law and Gospell; whatever belongs to faith, worship, or obedience; whatever is just, and equall, or well-pleasing unto God. Col. 3. 20. Col. 4. 1. And the Epistle to the Ephesians runs parallel with this to the p. 392Colossians.Impius sensus qui putat beatiorem esse hominem, cui Deus nihil dedecit, quam cui universa… in Christo per Spiritum Sanctum secun…um electionem …ratuitam … i…. foreign 11 5 7 Mat. 20. 16 Matth. 24. 22, 24. electi sumus non meriti prae rogativâ, non fati necessi…are, non te…ritate f…rtunae, sed alti… dine divitiarum sapientiae & scientiae Dei quam non aperit sed clausam miratur Apostolus. Aug. Prosper▪ Eulgentius.Matt 20:16Matt 24:22Matt 24:24 Ye are elected and therefore ye must be holy before all three Coessentiall Persons by whom ye were elected; ye must beleeve the Word of truth as the truth is in Iesus, that ye may be sealed with the Spirit, and filled with all the fulnesse of God; ye must bow your knees to the Father of our Lord Jesus Christ; you must study the unity of Faith, and of the knowledge of the Son of God; ye must keep the unity of the Spirit, ye must grow up into Christ in all things, ye must not grieve the holy Spirit whereby ye are sealed unto the day of Redemption, but maintaine a fruitfull fellowship with God in Christ by the communion of the holy Ghost; for the fruit of the Spirit is in all goodness and righteousnesse and truth; ye must be filled with the Spirit, giving thanks alwaies for all things unto God and the Father in the name of our Lord Iesus Christ; ye must do whatsoever is right or equall, Ephes. 6. 1. foreign this is right, just, and equall. Put on the whole armor of God, take the sword of the Spirit, the shield of Faith, pray alwaies with all prayer and supplication in the Spirit. Peace be to the Brethren, and love with faith from God the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in sincerity. p. 393I need make no inferences, the words are so plaine, that they prove the point in terminis terminantibus, as we use to say.

Consider the discourse of the Apostle in the Epistle to the Romans,The Epistle to the Romans. where the Apostle hath even lost his reader in the depth of this Mystery of the eternal counsel of Father Son and holy spirit; Amori Patris aeterno, gratiaeque Spiritus singulari nobi… in Christo destinatae totum Salutis adscriptum videmus in Epistols ad Romanos: Contumeliam reddit justitia, honorem donat indebitum gratia. Aug.he puts this question to all the busie disputants, who hath known the mind of the Lord, or who hath been his Counsellour? and concludes that of him, and through him, and to him are all things, to whom be glory for ever. Amen. We have mercy from him, faith and repentance from him by an effectual vocation according to his purpose of election. Rom. 8, 28: 29. Rom. 9. 11. 15. 16. 18, 23, 24, 29, 30. Rom. 10. 20. Rom. 11. 2, 5, 6, 7, 29, 30, 32. 36. We have mercy, grace and glory from all three, and therefore all honour and glory be to all three for ever Amen. And the Apostle doth beseech the God of patience, and consolation, the God of hope, and the God of peace,Epist. 105. to fill them with all joy and peace in beleeving that they may abound in hope through the power of the Holy Ghost, Epist. 59. de bono Persev. Ench. ad Laur. Pros.who is the God of hope, comfort and peace; for the Kingdom of God doth consist in righteousnesse and peace, and joy in the**Ephes. 5. 9.Eph 5:9 Holy Ghost. Rom. 14. 17. and if wee serve Christ (who is God blessed for ever. Rom. 9. 5. p. 394in these things, we shall be acceptable to God, and approved of men. Rom. 14. 18.

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

And the Apostle discourses in like manner in the second Epistle to Timothy; God saith he,The second Epistle of Timothy. hath given us the spirit of power, of love, and of a sound mind, saved us and called us with an holy calling, according to his own purpose and grace,2 Tim. 1. 9.2 Tim 1:9 which was given us in Christ Iesus before the world began p. 395And tells us that every one who doth pretend to be elected,Si omnes liberarentur, lateret quid peccato per justitiā deberetur; si nemo, quid gratia largiretur. or presumes to call upon Christ and claim an interest in him, must depart from iniquity, be sanctifyed that he may be meet for the masters use, and prepared unto every good work.

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

2. If we consider our Creation,II. our Creation. we are created by Father, Son and Holy Ghost, as hath been proved;Gen. 1. 2.Gen 1:2 and therefore we were created for the worship and service of all three.1 Cor. 8. 6.1 Cor 8:6 The spirit of Elohim sate upon the waters,Job 33. 4.Job 33:4 hatched the world and all the beauty and glory of it.Job 26. 13.Job 26:13

3. If we consider the vigorous providence of God,Ps. 104. 30Ps 104:30 all things are preserved,John 1. 3.John 1:3 upheld,III. Providence. maintained,Zec. 4. 6, 7. ordered,Sam. 10. 6 governed, by Father Son and Holy Ghost,2 Cor. 3. 6.2 Cor 3:6 the Holy-Ghost governs the Church,Luk. 1. 35.Luke 1:35 and over-rules the world also.

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

1. Our sin which we committed in Adam p. 396the first sin, it was a sin of cursed atheisme, divellish pride, unbelief, rebellion, apostacy, a sinning sin, because it did disable, pollute, infect, poyson both our souls and bodies with originall and damnable corruption; all sins against Father, Son and Holy-Ghost proceed from this root of bitternesse.

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

V5. If we consider our effectuall vocation. The father cals us in Christ,1 Cor. 1. 9.1 Cor 1:9 by his Spirit speaking in Law and Gospel,1 Joh. 1. 31 John 1:3 and working powerfully upon our consciences and hearts:1 Cor. 13. 14.1 Cor 13:14 all three Persons do joyntly performe this saving work;Rom. 15, 16.Rom 15:16 Shew which Person can be spared.1 Thess. cap. 1. 5.1 Thess 1:5

VI6. Our Iustification is by the free-grace of the Father manifested in the Covenant of grace,Gal. 5. 5.Gal 5:5 by the righteousnesse of Christ imputed by the Father,Titus. 3. 5, 6, 7.Titus 3:5Titus 3:6Titus 3:7 and applyed by1 Cor. 6, 111 Cor 6:11 p. 397the Spirit, our faith is grounded on the Testimony of the Spirit, and wrought by the efficacy of the Spirit.

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

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

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

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

1. In hearing the word,1. Hearing the Word. Father, Son and holy Spirit, do all teach us as hath beene proved at large, John 6. 45. 1 Cor. 2. 13. p. 398Heb. 1. 1, 2. Heb. 3. 7.

II2. We are baptized in the name of all three, devoted,Baptisme. dedicated, consecrated to the service of all three, 1 Cor. 12. 12, 13. Mat. 28. Tit. 3. 5, 6. 1 Pet. 3. 21. Matth. 3. 11. Iohn 3. 5. Rom. 6. 3, 4, 5, 6. we are adopted into the family of God, that we may be married to the Son of God, and made co…heirs with Christ in glory.

III3. In the Lords Supper the Father invites, and entertains us,The Lords Supper. gives us his Son for our Head, Husband, Saviour, Feast and all; Christ gives us his Body and Blood to nourish us,1 Cor. 10. 16.1 Cor 10:16 and the Spirit enables us to receive this spirituall nourishment after a spirituall manner,1 Cor. 11. 24, 25.1 Cor 11:241 Cor 11:25 that we may thrive and grow thereby; the Spirit mortifies our lusts, strengthens our faith,2 Cor. 13. 14.2 Cor 13:14 renews our repentance, inflames our zeale, pacifies our conscience, purifies our heart, assures us of the favour and love of God, seals our pardon to us, and seals us up to the day of redemption. The love of the Father, The Grace of the Son, The Communion and Peace of the Spirit, is so plentifully vouchsafed to experimentall Christians in this Sacrament, that I may well subscribe Probatum est.

IV4. In Prayer and thanksgiving we do manifestly hold Communion with all three.Prayer.

First, We pray to the Father in the name of Christ by the power of the spirit of supplication. Ephes. 2. 18. 1 Cor. 1. 2. p. 3991 Thes. 3. 11. Rom. 8. Gal. 4. 2 Thes. 2. 16. Rev. 1. 4.

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

V5. We keep a Sabbath to Father, Son,The Lords day. and holy Spirit; all our Fiduciall breathings after God, all our Penitentiall meltings before God, our Obedientiall closing with God, our pangs of love, raptures of zeale, extasies of joy, do arise and spring from the beliefe and consideration of the rich grace, tender mercies, and sweetest love of our deare Father, our beloved Saviour, and our sanctifying Comforter. Gal. 2. 20. Col. 1. 12. Ephes. 1. 3, 5, 6, 11, 13, 17. Eph. 2. 4, 5, 6, 8. 1 Pet. 1. 8.

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

p. 400The heathens knew something of a Sabbath.Sabbathū inter omnes mortales celebre. Vide Theophil. Antioch. lib. ad Attolycum. Joseph. lib. 2. adversus Appion. Phil. Iud. lib. 2 de vitâ Moysis.

The Jewish Holy days were Appendices to the fourth Commandement,The Iewish Holy days. and therefore might be well taken off again, the morall Commandement remaining entire. For it is granted, that they are taken off from the second Commandement, and yet that remaines entirely morall; and I beleeve it will be cleare to any man that studies the point that the Jewish holy daies did belong most properly, and directly to the second Commandement; Indirectly and but Reductively to the fourth, because they were at most but Appendices to the fourth Commandement: But even Jewish Holy daies, and the most solemne services upon them did in their Primary and Principall Institution, as Wallaeus himself doth acknowledge; point at Christ and his benefits; and the point is cleare by the Epistle to the Hebrewes, and more especially by the ninth and tenth Chapters of that Epistle, Heb. 9. 10, 11, 14. Heb. 10. 1, 4, 9, 10. Luk. 4. 18, 19. 1 Cor. 5. 7.**Vide Aug. Ep. 68. ad Casulanum. Chrysost. Homil. 10. in cap. 2. Gen. Phil. Iudae. lib. 3. de vitâ Moysis. Theod. Trad quaest. in Gen. The Sabbath was instituted before the Law was given on Mount Sinai, but p. 401the fall of man defaced the whole work of the first Creation, and therefore it is no wonder if Christ the Lord of the Sabbath require us to keep a Sabbath in remembrance of the new Creation by the work of Redemption, which was actually finished by the Resurrection of our blessed Lord upon the first day of the week. For Christ entred into his Estate of Rest in the day of his Resurrection, though he did not enter into his place of rest in the third Heavens till the day of his Ascension, and the place is but accidentall in respect of the State of rest, and rest it self. The Will of our Lord was the instituting cause, the Rest of our Lord the moving cause. When God rested from the work of Creation he was refreshed, Exod. 31. 17. and when Christ rested from the work of Redemption he was refreshed, and his Father took delight in the work of the new Creation, which he could not take in the old Creation,See Master White of the morality of the 4th. Commanment. Dr. Twisse, Mr. Cawdry, and Mr. Palmer, Mr. Shepheard, Dr. Ames Medulla Theol. Dr. Lakes Theses. which was so defaced, that he did repent of it, Gen. 6. but God will never repent that he sent his Son to redeem, or his Spirit to sanctifie his Elect, but Father, Son, and Spirit will be refreshed and satisfied with all the sweet fruits of this new Creation and Renovation by the death, resurrection, and Spirit of the Lord Iesus. Mat. 17. 5. Ioh. 19. 30, Isa, 53, 10, 11. Rom. 4. 25. Rom. 8. 33, 34. Rom. 11. 29. Heb, 7. 21, 22.

p. 402The approved practice of the Primitive Christians declares the Doctrine of the Apostles,The grounds of sanctifying the Lords day. and the Doctrine of the Apostles shews what was the Command of Christ the Lord of the Sabbath concerning the sanctification of the first day of the week, which is therefore called the Lords day, and the Christian Sabbath.

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

The Ministry and Sacraments under the new Testament are appointed by Christ,The Evang…licall Ministry. and therefore used by vertue of the second Commandement though the outward worship be changed, & in like manner the Sabbath appointed by Christ must be observed by vertue of the fourth Commandement though the day be changed, because this is the generall scope both of the second and fourth Commandements that we ought to observe all the Institutions of God from time to time. The scope of the second and fourth Commandements.We are then obliged both by Law & Gospel to observe the Lords day, & we may with confidence expect a blessing upon our observation of it;Rabbi Agnon dicit hanc benedictionem transire super sanctificantes Sabbatum ante legem in Sina datam. Cognitio & celebratio Dei Creatoris, & consideratio seria operum Creationis ac Redemptionis ad Ceremoniā referri nequeunt. D. Waelleus de Sabbatho. pag. 583. for he who sanctified the day did blesse it also, that is, annexe a blessing p. 403to the sanctification of it; Read Peter Martyr upon the second of Genesis, and the fourth Commandement, when God rested from the works of Creation he appointed a Sabbath, although he did not rest from works of Providence; and in like manner Christ hath appointed a Sabbath upon his resting from the work of Redemption by price, although he doth not rest from the work of Redemption by Power till all his Enemies be vanquished and his Elect saved.

These grounds being laid it is most evident,How the Lords day is to be sanctified unto Father Son and holy Ghost. that we are to keep a spirituall rest to Father, Son, and holy Ghost upon the Lords day. We are not only to draw neare to the Ordinances, but to God, and Christ in them by the power of the holy Spirit, because all spirituall Communion with God in Christ is maintained by the power of holy Ghost. 2 Cor. 13, 14. And our Communion with God upon the Lords day ought to be more immediate and eminent, How Christians do enjoy God upon the week-days.more spirituall and heavenly than at other times. Christians do enjoy God, not only in his Creatures providences and works of their callings according to the variety of their occasions, but also in acts of Immediate worship and service even upon the week daies; but we p. 404are to do God some more eminent service on the Lords day, we should not content our selves with week-dayes-prayers, and praises, our holiness and communion should be extraordinary upon this solemne day, Iand therefore

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

II2. Our Holiness and Communion should be Restorative; for we contract much soile,Restorative Communion p. 405abate the vigour of our graces by converse with the world upon the week days, and now there should be Restauratio deperditi: We should sadly review our experiences, and failings all the week, and make up all our defects upon this acceptable day, this season of Grace, when God sits in state, and scatters treasures of grace amongst hungry, and thirsty Saints that are poor in Spirit, and wait for spiritual Alms at a Throne of Grace.

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

4. Soule-satiating Communion, we must IVtake delight in our converse with God, Soule-satiating communion.enjoyment of Christ, and walking in the Spirit all the day. We must enter into the rest of our beloved, and take a sweet complacency in the p. 406fruition of God, in the glimpse of his glory, in the taste of his love, in the kisses of his mouth, in all the testimonies of his favor, in all the love-tokens sent us from heaven. The joy of the Lord must be our strength, and in this strength we must go forth and mortifie our corruptious, resist temptations, and go about our worldly business all the next week with heavenly minds.

I cannot stand to speak directly and fully to the particular duties of the Sabbath;Extraordinary duties or extraordinary duties of Evangelical fasting, and Christian Feasting, for all which there should be a serious preparation, in all which there must be a prudent sequestration of our minds and hearts from the world, that theremay be an intire consecration of them unto God, and a sincere sanctification of all these times to Father, Son, and holy Ghost, as it becomes the Sons of God, the Members of Christ, and Temples of the holy Ghost. We should get oyle into our vessels, dress and trim our Lamps, that we may meet the Bridegroome of our soules in his appointed walkes, in his own Ordinances and exercises. I should say something likewise of our Penitentiall meltings before God;Penitential meltings. Thus in briefe then, when our conscience hath been wounded by the Spirit of bondage, and is renewed by the Spirit of Regeneration, it will in due time be pacified by the spirit of Adoption, but p. 407even then the soule will melt into teares, nay, then it melts most kindly, and laments most affectionately; O I have sinned against the tender mercies of the bowels of God; I have kicked my Father upon the Bowels; I have made a sport and pastime of those sins, which let out the heart bloud of my dear Saviour; I have grieved, vexed, and even quenched the holy Spirit my sweetest Comforter; I have sinned against all three, and so trebled all my sins; I feare I have (saith the Soule in its agony) even done despight to the Spirit of grace, and trampled on the bloud of the Son of God; but I have learnt to submit, and beleeve, to rejoyce, and tremble, to weep, and waite; for I waite upon a Father, upon him whom my soule loves; the spirit of faith and love hath taught me to come with a broken heart, and a bleeding conscience to a Father, to a Saviour, to a Comforter; I desire to keep the wound open by renewed Confessions, and sprinkle the clensing bloud of Christ upon it by a lively faith. Oh it is soveraign bloud, and must be fiducially sprinkled by a speciall application; and it is the spirit which makes this speciall application, and administers reviving Cordials to broken hearts, and fainting soules in their swowning fits.

**The sad condition of the most ingeneous sort of unreg…nerate men.When the most Ingenuous and refined sort of unregenerate men come to see, that notwithstanding all their Civility and Formality p. 408they are in the gall of bitterness by reason of their impenitence and unbeliefe, their opposition to the power of godliness, their undervaluing of the mercies of God, the love of Christ, graces and comforts of the holy Spirit, and feele these sins set home upon their hearts and consciences with stinging aggravations, they are even fired out of their naturall estate, and by the preventing grace of the Spirit made sensible of sin, and hungry after grace and mercy. The dreadfull impressions of Gods infinite Majesty, and damning wrath make all the sensuall impressions of sin to be remembred with proportionable and self-condemning horrour. But when the most glorious treasures of Gods sweetest mercies, and richest grace, folded up in his fatherly bowels, are opened to these ingenuous men, and the Spirit hath touched their hearts to lament after Christ; then this ingenuous soule will cry out, Oh what restless agonies, what stinging wormes, what unquenchable flouds of flaming brimstone, how many Hells are there treasured up in one Hell for such a wretch as I am, who have undervalued the riches of Gods mercy, the love and merits of Christ, the graces and comforts of the Spirit; heaven and earth may be astonished, men and Angels amazed at my prodigious madness in undervaluing Christ and Heaven: In the midst of this agony and conflict, prudent astonishment, p. 409and spirituall horrour, the holy Spirit urges invincible Arguments which are sweetly compulsive to perswade and constraine the soule to long for Christ. For when the Spirit hath made the threats both of Law and Gospel effectual to humble us, he fils the soule with despaire of mercy if it continue in its former estate, in the gall of impenitence, and bond of unbeliefe, but withall it doth assure the soule that there is plenteous redemption, and eternall salvation treasured up in Christ for penitent beleevers. Motives to Faith and true Repentance.Then the spirit opens the mystery of free Grace contained in a Covenant sealed with the Oath of God, and bloud of Christ; he reveales the eternity, excellency, sweetness, freeness, fulness, infiniteness of Gods mercy and grace, Christs love and merits as so many motives and encouragemets unto faith and repentance. The Spirit sets a Pardon and a Crown before us, acquaints us with the all-sufficient righteousnes and unsearchable riches of Christ, and his own free and effectuall grace, unspeakable comforts, and glorious joyes, and then convinces us that we want this grace to sanctifie us, this Pardon and righteousnesse to justifie us, this Crown, and these joyes to enrich and satisfie us. And upon this discovery the soule is encouraged to give credit to the holy Ghost to beleeve the love of the Father to depend upon Christs satisfaction, and apply p. 410his righteousnes, to prize the love of the Father, the merit of Christ, the grace and comforts of the Spirit above a World; in a word, to sell all for Christ, and give up all to Christ, resolving to be ruled by himself and his spirit for evermore. Now the soule hath a new life put into it, it hungers and thirsts for a more intimate Communion with Father, Son, and holy Ghost, and this hungry soule sucks whilest the breast is open till it hath filled it self with substantiall nourishment & reviving Cordials. This devout soule becomes (as Chrysostome styled Saint Paul) an insatiable worshipper of Father, Son, and holy Ghost, it desires to grow in grace, to presse on towards perfection, to have Father, Son, and holy Ghost to come sup with it, dwell in it, rule in it, that it may be enriched with the unsearchable riches of Christ, and filled with all the fulness of God.

This converted soule doth after these Penitentiall meltings, The great difference between an ingenuous man and a gracious man.Fiduciall breathings after Christ, and obedientall closing with Father, Son, and holy Ghost, differ as much from it self (when it was most ingenuous before its conversion) as an Angell doth from a Divell. For the most ingenuous and refined sort of unregenerate men have nothing in them, which is more excellent then common grace, and common grace leaves them in the state of Nature under the power of p. 411sin, and in the very suburbs of Hell wholly at the command of Sathan; and if any man think otherwise, let him take heed that very thought doth not naile him fast to that unregenerate and cursed estate for evermore.

Beleeve it Brethren, that Historicall faith, and Naturall wisdome do but excite some pang of self-love, which makes us very solicitous how we may stop the mouth of our convinced conscience with some kind of ingenuous Civilities, and outward formalities without any penitent acknowledgment of our sinfull and cursed estate, any prudent esteeme of Christ, whose bloud, merit, righteousness, and grace ought to be prized above a world. We never seeke Christ in earnest till he hath first sought us, found us out, and brought us home by his preventing, quickening, saving grace. And when Christ dwels conquering and reigning in the soule, the soule is not content with civilities and formalities with common grace, or some low degree of speciall grace, but it aimes at grace in perfection; the heart is kindly broken by Faith and Love,How far an unregenerate man may be changed. the soule is humble, thankfull, zealous, mercifull, diligent, constant in serving Christ, and Christians upon all occasions. Civill and Formall men may by legall terrours be brought to some kind of Devotion, they may by an Historicall saith be brought to some kind of admiration of the Gospel, p. 412to many good wishes and velleities, nay, to a Reformation in many particulars, but because they undervalue the love of the Father, the grace of Christ, the Communion of the Holy Ghost, and consequently the power of godlinesse, notwithstanding all their terrours, wishes, admiration, reformation, and hankerings after Christ and Heaven, they perish in their unbelief, because they never had any hungry and thirsty desires, restlesse desires after Christ, (such as would not be satisfied without him,) wrought in their souls by the light of the Gospel, power of the Spirit, serious and seasonable offers of Christ. They never come to a deliberate choyce and thankfull acceptance of Christ to be their Saviour, Husband, Priest, Prophet and King; but did indeed choose rather to be Satans bondslaves, then Christs spouse, they would not make a prudent exchange of Satans fetters for Christs yoake, and therefore are but dancing to hell with their fetters, in the fairest path that they can possibly find to the chambers of death; they could never be perswaded to be content with Christ alone as their al-sufficient portion, and therefore refused to sell all for him, and give up all to him, but did upon mature deliberation, and in coole blood reject Christ, resist his Spirit, refuse a pardon of sinne, and Deed of Heaven, p. 413purchased and sealed with the Heart-blood of God; and this very consideration will sting the conscience and torment the soule of these everlasting Bedlams, when they lie in chains of darknes, cursing themselves to all eternity, and blaspheming God for torturing of them in the angry flames of hellish brimstone.

But that this mystery may be yet more freely discovered; take any man that is not guilty of the black and unpardonable sin of trampling on the blood of Christ, and doing despight to the Spirit of grace, and let him be one of the most desperate villains that ever served the devil, and I dare encourage this wretch, whom hell and Satan do even gape and groane for, to go to Christ for preventing grace, that the Holy Spirit may set home the curses of the Law, and the more severe threatnings of the Gospel, upon his obdurate heart in a saving way, and beseech him to knock early at Heaven-gate, the sooner the better, because God gives Christ and his Spirit, a Pardon and a Crown, as Fathers give lands to their children, only because they will give them, he gives all Freely and Royally. Christ hath gifts for the rebellious also, God shews mercy and gives grace to them that do deserve neither grace nor mercy. And if the spirit do open the eyes and heart of this man, that the sense of his own devillish p. 414bruitishnesse may move him to enquire after God and Christ, Prov. 30. 1, 2, 3. and gives him present support from falling under the weight of his own sin, and Gods curse into despair, after illumination, conviction, terrors, before he come to hunger after Christ, submit to him, and close with him, as an al-sufficient Saviour, and an only Saviour;The Conversion of notorious sinners. This trembling soul may in the midst of cares, and hopes, and terrors, be encouraged and enabled by a Spirit of Regeneration, with all humility, joy and thankfulnesse to accept of Christ, and rest upon him for righteousnesse and life, by a faith of Dependance, Adherence, Recumbence, and to submit and melt with Evangelical repentance at a Throne of grace; and when his heart is thus broken by faith and love, which do cast out unbelief, self-love and slavish fear which tends to despair; this even now very black soule, but now purified by the Spirit of Regeneration, and revived by the Spirit of Adoption, sprinkling the blood of Christ upon his conscience, and shedding the love of God abroad in his heart, will be encouraged to call God Father, and Christ Saviour; the Father will meet, embrace, adorn him, wipe off his tears and filth, and kisse that prodigal mouth, which came from feeding with swine and kissing of harlots; Christ will bid this soule welcome, it shall p. 415be thrice welcome to this Co-essentiall Trinunity.The grea…est sinners are welcome to Christ when they turne and submit to him. For God who brought his pardoning mercy, preventing and effectuall grace to us when we looked not after him, will surely bid us welcome when we come unto him with a prudent care, a lively faith, a Son-like reverence, a penitent indignation against our sin and lusts, melting affections, and yearning bowels towards him, and flaming zeale in his service, and for his cause. He who ran and called after us when we looked not after him will not reject us when we come unto him out of tender respect, and hearty love to him and his service; He that hath the Spirit, shall have Son, and Father also.

Let all churlish Nabals, proud Pharises, politick Gallios, scoffing Ishmaels, impenitent Formalists, No meritorious Praeparatives.and unbeleeving Atheists consider what hath been said, and look upon themselves as guilty of eternal death, let them heare with wonder and amazement, let them beleeve and tremble, and let all the enemies of the grace of God, Pelagians, Papists, &c. know that all preparatives are wrought by the Word & Spirit, and that it is one great preparative to abhor the thought of all meritoriousness in all or any of those preparatives which make way for the infusion of faith; for faith is the free gift of God, and though there be many necessary preparatives to drive us to p. 416Christ, yet there are no meritorious Qualifications in us to bribe God, allure Christ, or deserve grace. The Spirit works when, where, and as he pleases, and he who doth not prize the love of the Father, the grace of Christ, and Communion of the Holy Ghost above a world is not as yet acquainted with the mystery of Faith, or the Power of Godliness, he hath neither Father, Son, nor Spirit in him.