The Divine Triunity of the Father Son and Holy Spirit, Chapter 10

The Divine Triunity of the Father Son and Holy Spirit · Chapter 10

p. 417CHAP. X.

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

IT is observed by a great States man, That he who follows Truth too neere at heeles, may have his Teeth heat out; but I had rather lose my teeth than not teach, and profess the truth. He who presses this point in this Licentious Age, wherein Scepticks in the highest points are called Seekers, and Hereticks good Christians, had need beg the promise of the Father, Luk. 24. 49 Magnitudo animi ad praedicandum … vangelium necessaria ex alto promittitur. D. A…ting.Luke 24:49that he may be endued with vertue from on high, that is, a magnanimous and more then an Heroicall spirit to preach the truth. We must p. 418not feare the face of man in the cause of God; if the Devill might set up his Church in England, wherein Heresie is instead of a Preacher, profaneness and ungodliness instead of Ruling Elders, yet I must be bold to say, that these Seekers whom the Reformers called Libertines, are as the Fathers called them, but Nullifidians, and Atheists, professed Atheists; for They are Atheists, who will not beleeve and adore the only true God, Father, Son, and holy Ghost; and such are the Seekers whom I am to deale with; who deny the Lord Christ to be God; and I shall easily discover that this is Atheisme;An etiam Abnegatio Christi quae fit corde in Ep…cureismum prolapso sit peccatum in Spiritum Sanctum? Vide Scultetum in Ideis concionum ad cap 6. ad Hebraeos. Clamant D…ifica…i Spiritus homunciones se nullum habere Deum, sed usque adeo se sibi esse mortuos, ac Deo unitos ut ipsimet Deus effecti sint; vide Joh. Ruys broch. in cap. 2. Apologiae. Nobilissimum Marnixium in Tract. contra Enthysiastas, & Calvinum de Libertinis in Gallia. Merceunum contra Deistas. De Atheismo subtili & palliato, vide D. Vedelium de Deo Synagogae. Casp. Barth. Adversar. lib 10. cap. 6. Cornel. à Lapide Comment ad Act. 17. 18. Sladum nec non Eglisemnium contra Vorstium. Atheus est qui fidem & cultum Dei directe aut indirecte à se aut ab al…s removet. D. Voetius de Atheismo.Acts 17:18 whether reigning Atheisme or no, let the Socinian Seekers and Deifyed Atheists judge. Whosoever transgresseth and abideth not in the Doctrine of Christ [hath not God;] he who abideth in the Doctrine of Christ, he hath both the p. 419Father and the Son. The second Epistle of Iohn the ninth verse, Who is a lyar but he that denyeth that Iesus is the Christ? He is Antichrist that denyeth the Father and the Son. Whosoever denyeth the Son, the same hath not the Father, 1 Ioh. 2. 22, 23, 24. He who hath not the true God, Father, Son, and holy Ghost for his God, is an Atheist; for if he do acknowledge a false God, a false God being no God, it must still bee granted that no man can bee excused from Atheisme by his acknowledgment or worship of any thing that is not God; I speak of such speculative Atheisme as doth commonly run into practical Atheism, and may consequently end in direct and down-right Atheisme, or at least such affected Atheisme, as will permit that Radicall and Seminall Atheisme which was borne with them to sit quietly in their hearts as on a Throne, so that they have no actuall belief of the true God which doth amount to an historicall beliefe; much lesse any that can effectually over-power or dethrone their natural Atheisme. And yet I beleeve these Atheistical Libertines can never fully blot out all the natural notions of a Godhead written in their hearts by the finger of God,Vide John. Junium in Refutatione Praelect. Socini cap. 2. & D. Rivet. in Psal. 10.Ps 10 though many of them have made a very unhappy progress in this devillish study; for the devils themselves have not attained to any Atheistical foreign or foreign; p. 420D. Voet. de Atheismo. Ignorans quis sit Deus ignorantiâ pravae dispositionis; & contra sensum numinis congenitum verum Deum negans, Atheus certè, nec immeritò, …cendus est. Nulli autem sunt Athei qui certò persuasi sunt non esse Deum. Vide Mersennum in Gen. 1. à pag. 235. usque ad pa. 279. & Voetium in Ther site. Sect. 2. cap. 4. & de Atheismo parte secundâ, & parte quarta pag. 189. Wigandum de Arianis in Polonia. Facilis est ab Atheismo S…ciniano in directum Atheismum prolapsus. Vide Bedae notas in Ephes. 2. 14. & D. Vedelium de Deo Synagogae. Atheismus interpretativè contradicens & directè blasphemans ferendus non est in civili hominum societate, quia bonum civile non consistit sine metu cultuque numinis. Vide Calvin. in Psal. 115. de Atheo blasphemante.Gen 1Eph 2:14Ps 115the Devils beleeve and tremble; but enough of that; the Socinians are Atheists Interpretativè at the least.

It is not enough for Christian Communicants to attaine to the first principle of natural Theology, and confess that there is a God, but they must acknowledge the first principle of Christianity, which is indeed Supernatural Divinity, and acknowledge, that Father, Son, and holy Ghost are the only true God; for else we go no farther then Pharaoh that grand Seeker did, when he asked, who is Iehovah that I should obey his voice? Exo. 5. 2. or then the Samaritans and Athenians did, who worshipped they knew not what. Ioh. 4. 22. Act. 17. 23. The Turks, the Pagans, the Jews do acknowledge that there is a God;Vide Arist. de coelo lib. 1. cap. 3. Aug. in Psal. 44. Senec. Epist. 1. 7. Damas…. de Orth. fid. lib. 1. c. 1. Ciceron. de naturâ Deorum.Ps 44 unless then we do intend to hold Church-Communion with Pagans, p. 421Jews, Mahumetans, we must require somewhat more of those, whom we admit unto Christian Communion than a bare acknowledgment that there is a God, or that the Father is God. For he who doth deny the Godhead of the Son, doth deny the Father also, and consequently hath no God at all for his God, as hath been proved already from the ninth verse of the second Epistle of Iohn, The Father and his coequal Son are to be honoured with equal honour.and 1 Iohn 2. 22, 23, 24. He that honoureth not the Son as highly as he honoureth the Father, he doth not honour the Father, who sent his co-equall Son to give us life. Ioh. 5. 21, 23. We must acknowledge the Son to be equall to the Father, for this redounds to the glory of God the Father.Christian communion with the Father in his natural Son by their co-essential spirit. Phi. 2. 6. 11. We can have no Christian and spiritual Communion with God the Father but in his natural Son, and by their Coessential Spirit, as is manifest by comparing these Texts together, 1 Ioh. 1. 3. 1 Cor. 1. 9. 2 Cor. 13. 14. Rev. 1. 4, 5. Mat. 28. 19, 20. Ephes. 2. 18, 22. 1 Cor. 12. 3, 6, 8, 11, 13. and by the full scope of all my practical Discourse in the ninth Chapter of this Treatise. This is life eternal, &c. Iohn 1 7 3. 1 Iohn 5. 6, 7, 11, 12, 13, 20.The largest bounds of Christian Communion. When Saint Paul doth enlarge the bounds of Christian Communion as far as he can, he writes thus; VntoUnto the Church of God which is at Corinth, to them that are sanctified in Christ Iesus, called to be Saints, with all that in every place p. 422call upon the name of Iesus Christ our Lord, both theirs and ours. We can have no Christian communion with such as deny the Godhead of Christ.1 Cor. 1. 2. We cannot maintaine any Christian Communion with such as deny the Godhead of Christ; for they must (as Francis David, and David George, &c. did) deny that Christ is to be worshipped with divine faith and love, because (as they blaspemously said) he hath not the same divine nature with God the Father;Vide Epistolas Martini Seidelii Silesii apud Socinum de Adoratione Christiad versus Christian—Francken. & Franciscum Davidis. Catechis. Racov. The Socinìans are blasphemous and Idolatrous Hereticks. or else they must say as Socinus, who wrote against Francis David, said, that Christ is to be worshipped with divine worship; and then they will if you put their principles together (as you may see them together in that Racovian Alcoran the Racovian Catechisme) be found to be even the very best o… them, but a pack of Blasphemous Idolaters, With whom We ought not to hold Communion. For whilst they do blasphemously affirme, that Christ is a meere man in glory, and the Son of God only in a metaphoricall, not any proper sense, We must draw these conclusions, The best of the Socinians maintaine,

I1. That Jesus Christ our Lord is but a meere man in glory, a very Creature and no more: The Family of love. H. Nicolaus Familiae Caritatis: Pater dixit, Ego sum Deus. Vide Theodor.and therefore they are blasphemers; and so are all they who say, that they are as much God as Iesus Christ; for these are high swelling blasphemies, such p. 423as the Deified Atheists of the Family of love (with whom I feare Mr. Fry hath had too much acquaintance) do usually vent to the great dishonour of Christ and Christianity.Cornhert in Specimine injustitiae Deificati Hen Nicolai Praefat. Mr. Fry his Bellows. pag. 16.

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

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

They who are acquainted with Ecclesiasticall Writers,Vide Gomarum, Voetium, Zanchium, Polanum de Trinitate. Jod. know what respect was shewne, or Communion held with Arians and others, who did deny the God-head of Christ, though they did maintaine that Christ was to be worshipped with divine p. 424Honour;Coc… Thesaur. Cathol. lib. 1. Goldast. in Imperial. constit. Tom. 3. Elmenhorst. com. ad Gennadium. I shall not tell long stories of Cerinthus, Ebion, Photinus, Arius, and their adherents; but it is cleare and evident that the Arians were condemned because they were a pack of blasphemous and Idolatrous Hereticks, Seducers, Apostates, upon the grounds which I shall presently relate and such as are above mentioned; They did deny the divine nature of Christ, and yet acknowledged that Divine worship was due unto him. But I had rather produce proofs then tell-stories, and therefore I shall give you the true grounds and reasons why they are rejected from Christian Communion, and why even civill respect is denied to such, who upon mature deliberation, after more admotions then one, deny the Godhead of Christ, and the holy Ghost.

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

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

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

p. 4252. They do not agree with Christians IIconcerning the Adequate Object of Divine and Evangelicall Worship. The Father,The Adequate object of Divine and Evangelical worship Son, and holy Ghost are the Adequate object of Divine and Evangelical worship, of Divine Faith, Hope, & Love 1. Iohn 5. 6, 7. 2 Cor. 13. 14. Rev. 1. 4. 5. Mat. 28. 19. Ioh. 14, 1, Ioh. 5. 23. Rom. 15. 30. 1 Cor. 3. 16, 17. 1 Cor. 6. 19, 20. 1 Cor. 12. 6, 8, 11.They who deny the Trinity are apt to close with Iews and Turks. They may well go joyn with Pagans, Jews, Mahumetans in worship, who say that Christ is a meere man. Mahomet did collect his Alcoran with great dexterity out of such common Principles as that he might take in Iews and Christians. Vide Epistolas Seidelii apud Socinum de Adoratione christi. Videl. de Deo synagogae. lib. 1. cap. 2. socinismus ex Mahumetismo oritur, & in eundem resolvitur. Stegman. Photin. Socinismus est recta ad Judaismi, Turcismi, nec non Atheismi via. Exempla dabant Neuserus & Pafradus viri non indocti, quorum ille minister in Palatinatu, hic praeceptor Classicus Scholae Marpurgensis. Vide D. Voetii Antidota Generalia adversus Socin. pag. 437. 438. Abrah. Calovium…And Socinus he followed Mahomets inctructions; he saith, Arians and Calvinists may be both saved, so they do but live morally. Barlaeus saith, that Jews may be very pious towards God in their Religion, though they do deny and reject Jesus Christ; as Videlius shews in his Book de Deo Synagogae. And this, as Barlaeus is pleased to call it, is accounted the most accurate Divinity of the high flying Mercuries: Beza in his Epistle to Petrus Statorius hath given our great wits a faire warning. I have read of one Nuserus a Minister p. 420duplicate page p. 421duplicate page p. 422duplicate page p. 423duplicate page p. 424duplicate page p. 425duplicate page p. 456in the Palatinate, who did first fall away to the Socinians, and deny the Trinity, and afterwards turned to the Turks, and did solemnly profess himself to be a Mahumetan at Constantinople. And the like is written by Authors of good credit, concerning that Schole master, who fell away to Judaisme, and wrote Letters from Thessalonica, that the reason why he went off from the Christian profession was because he could not digest the mystery of the Trinity. We that are Christians, worship the only true God, Father, Son, and holy Ghost; and therefore we must be true to our Religion, and beware of such impostors, who would seduce us to worship a meere man instead of the great God, and our Saviour Jesus Christ.

My heart rises with just indignation against Mr Fryes blasphemous Pamphlet,Mr Fryes blasphemy. when I read there, That according to his understanding of the word subsistence he may be said to be God too, as well as Iesus Christ, pag. 16. I know he will wrangle about the word subsistence; but that word is found in Scripture, and applyed unto the Father, Heb. 1, 3. and we read of the being, or subsisting of the Son in the (Forme, that is, the) Nature of God; foreign. Phil. 2. 2.Phil 2:2he thought it not robbery to be equall with God. Sure Master Fry ought to think it robbery to make himself equall with Christ in subsistence, p. 427when Christ is equall to his Father, and hath no humane, but a divine subsistence only,Error Personae fatalis error est. which doth uphold the humane nature which Christ hath assumed; and all Christianity is built upon the divine subsistence of Christ God-man as hath been shewn, and shall be yet more clearely manifested.

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

3. They do not agree with Christians IIIconcerning the substance of the Gospel, and Covenant of Grace.The substance of the Gospel, and the Covenant of Grace. Whatsoever we receive in point of Religion ought to be received upon the credit of all three Persons, but more especially upon the Divine Testimony of the Spirit of Christ, the holy and eternall Spirit sent down from heaven. 1 Pet. 1. 11, 12. 1 Corinth. 2. 1, 4, 5, 12. 13. They then who do reject the Spirit, and deny his testimony to be divine, because his nature (as they blasphemously maintain) is not divine, do indeed reject both Testaments, and therefore reject the whole Gospel and Covenant of Grace.The Contents of the Covenant of Grace. Moreover this Covenant is made by all three Persons, for the Covenant doth containe the love of the Father, Gal. 5. 5.Gal 5:5the grace of Christ, 2 Cor. 13. 14.2 Cor 13:14and the Communion of the holy Ghost. Eph. 2. 18.Eph 2:18The Father of our Lord p. 428Jesus Christ doth enter into Covenant to be our Father in the Lord Christ; The Covenant is established upon the satisfaction and Righteousness of God-man; Socinismus est haeresis pestilentissima, divinitatem Christi spiritus que abnegans, viamque per propriam vitae obedientiam ad coelum affectans. Socinianism overthrows the Covenant of Grace. Socinismus divinam Christi essentiam, personam, satisfactionem negans, objectum fidei cultusque tollit, Christianismum evertit.and therefore they who deny the Godhead of Christ, must rest upon their own righteousness and obedience for justification, and salvation, as the Socinians do, and then Christ will profit them nothing, because they overthrow the New Covenant and are fallen from Grace. Gal. 5. 4, 5. The Covenant is sealed with the bloud of Christ, who is not only the Son of Mary, but the natural Son of God. This is the substance of the Gospel, the same Person is God and man, The Son of Mary is the true Messiah, the Lord Christ, the only Son of God, equall to his Father, the Head and Saviour of the Church, the true God, the blessed God, the great God, the mighty God We are redeemed with the bloud of Christ, the bloud of God, the bloud of Christ who is God. The Covenant is to quicken and cure us.

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

2. To cure us, for when our Physitian p. 429hath restored us to life, he can more easily restore us to health.

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

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

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

I hope by this time it is evident that the Covenant is made in Christ the natural and co-essentiall Son of God,The high importance of this truth. who is God and man in one Person, and therefore we cannot close with them who will not close with this saving Truth; for this is an Article of everlasting life. Mat. 16. 16, 17, 18. Ioh. 17. 3. 1 Ioh. 5. 20. Ephes. 4. 13. I humbly intreat Mr. Fry to consider what hath been said, that he may repent and retract his unhappy opinion, namely, That the word subsistence p. 430holds forth no more of Christ his being in the Godhead then may be affirmed of every Creature, Mr Fry in his Bellows printed at Addle-hill. pag. 15, 16, 17.That whatsoever the head did partake of, that did the members also. And that according to his understanding of the word subsistence, M… Fry himself might be said to be God too as well as Iesus Christ, p. 15, 16. This is the unsavory breath of Mr Fry his blasphemous Bellows printed at Addle-hill in February 1648. If his confutation be as publike as he thought fit to make his blasphemous errour, (which he accounts but a molehill, pag. 17.) he may thank himself.

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

IV4, I might argue from the very nature of Christian Communion, which is a Christian and spiritual Communion with the Father,The nature of christian Communion in the Son, by the Spirit; but I have said enough of that already in this very Chapter,2 Cor. 13. 14.2 Cor 13:14 and handled it practically and at large in the ninth Chapter of this Treatise.Eph. 2. 18.Eph 2:18

V5. I might argue from the Sacraments of Communion, and seales of that Covenant of grace,The Sacraments of communion which they who do deny the Trinity overthrow, as hath been proved.

I1. In Baptisme we Christians are devoted and consecrated to the beliefe, worship, and service of God the Father,Christian Baptisme. God the Son, and God the holy Ghost, who are all three p. 431one and the same God, the only true God blessed for ever; and therefore they who do not beleeve and worship God the Son, and God the holy Ghost as the same God with the Father,Mat. 28. 19Matt 28:19 do indeed renounce the Faith and Baptisme of Christians;Eph. 2. 18.Eph 2:18 they take away the Adequate Object of Christian Faith,2 Cor. 13. 14.2 Cor 13:14 and Evangelical Worship.Act. 2. 38, 39.Acts 2:38Acts 2:39 God promises to be a Father, 2 Cor. 6. 182 Cor 6:18Saviour, and a Comforter to us; he seales his promise to us by Baptisme and fullfils his Promise by giving us his Son for our Saviour, 2 Cor. 7. 1.2 Cor 7:1and his Spirit for our Sanctifier and Comforter; Rom 8. 15Rom 8:15for he shews himself to be a Father to us in Christ by sending the spirit of Regeneration and Adoption into our hearts; Gal. 4. 5, 6Gal 4:5Gal 4:6We are regenerated by the spirit of God, adopted into the Family of God, married to the Son of God, that we may be heires and coheires with Christ the King of Heaven, and Lord of Glory; and all this is to oblige and encourage us in the beliefe, worship, and service of Father, Son, and holy Ghost.

2. In the Sacrament of the Lords Supper IIwe Christians sanctifie the Name of Christ the natural Son of God, and the name of the Co-essential Spirit; The Lords Supper.the everlasting counsels of Gods Fatherly love, the riches of his free grace, all the treasures of the Covenant and Spirit of grace, all the sufferings of our crucified Redeemer the Lord of glory, are in this great Ordinance evidently p. 432set before the eye of our faith, that by the grace of Christ, assistance and fellowship of the holy Ghost, we may have a more intimate Communion with God; for this sweet Communion with the Father of our Lord Iesus Christ is by the Communion of the bloud of God, (Acts 20. 28. compared with 1 Cor. 10. 16.) and of the Spirit of God. 2 Cor. 13. 14 This is the grand Ordinance for the highest,The growing, saving communion sweetest, strongest Communion with the Father in the Son, and by the spirit that can be attained to whilest we are cloathed with flesh. The Gospel is appointed both for the begetting and encrease of grace; this Ordinance is annexed to the Gospel, that the Gospel and this Ordinance both together may (by the power of Christ and his holy Spirit) be effectual according to the Counsel of Gods will for bringing of lost Sinners into a saving communion, nay, a growing, thriving communion with Father, Son, and holy Ghost, that we may come to be enriched at last with the unsearchable riches of Christ, and filled with all the fulness of God.

I1. When we see the Bread and Wine consecrated and set apart for this holy use, we should consider the unspeakable love of God the Father,The mystery of the Trinity is made even sensible to us in the h…ly Sacrament. setting his co-essential Son Jesus Christ apart in his secret and eternall Counsell for to be the Surety and Saviour p. 433of his chosen people: This is the great mystery, which the very Angels desire to look into, and which will be the subject of all the praises and Hallelujahs both of Saints and Angels to all eternity in the highest heavens.

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

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

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

We can never understand the Presence, Sacramental knowledge.Institution, and mind of Christ in this Ordinance, unless we beleeve the cursed condition of men in their naturall estate, the divine nature and person of Christ, the greatness of the price that was paid for the p. 434satisfaction of Gods justice, and appeasing of Gods wrath, who did not spare his own Co-essential Son, but manifested his hatred against sin, and love to his Elect in not sparing his Son, but breaking his body and shedding of his bloud, that we might be redeemed by the bloud of God; this is the mystery which is made sensible in the Sacrament, and is really evident to the eye of faith,Sacramental mysteries are spiritual and yet real. Gal. 3. 1. And whosoever looks upon these great mysteries of the Gospel as fancies, and doth not beleeve them to be reall things truly exhibited, really presented to beleevers in a Sacramental, mystical,Joh. 6. 55, 63.John 6:55John 6:63 spiritual way in this Ordinance, hath not yet learnt the truth as it is in Jesus; and is not prepared for such high Communion. We Christians do not come with hungry and thirsty soules longing after farther Communion with Christ for mortifying of our lusts,Sweet communi…n for hungry Soules. and encrease of all our graces by his spirit, untill we beleeve this grand mystery of Faith; and we are then experimentally acquainted with the mystery of Godliness when we have been made drink into one Spirit with Christ and his Members, when we look upon him whom we have pierced by our sins, and acknowledge him to be the natural and Co-essential Son of God; there can be none of those fiduciall breathings after Christ, Penitential meltings before him, or obediential closings with him, as is p. 435evident by our ninth Chapter untill we do in some measure beleeve this mystery of Faith, and understand the substance of the Covenant of grace, which is sealed in this Sacrament by God, and must be actually renewed by every good Communicant; our Meditations, Faith, Love, Repentance, Joy, Thankfulness, will not be rightly placed or exercised, if this grand mystery of Faith and Godliness be rejected by us.

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

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

I pass on to enquire what civill respect IIis due to such as do deny the divine Nature of Christ and his holy Spirit; That one Text to my apprehension, Concerning civil respect.2 Ioh. 9. 10, 11. containes a very full and satisfactory answer; Whosoever transgresseth and abideth p. 436not in the doctrine of Christ, hath not God; he that abideth in the doctrine of Christ he hath both the Father and the Son. If there come any unto you and bring not this doctrine, receive him not into your house neither bid him God speed. For he that biddeth him God speed, is partaker of his evill deeds.

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

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

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

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

4. If after all this meekness, patience, p. 437and forbearance, all Christian instructions, and brotherly admonitions, they do (as men that are judicially blinded for sinning against conscience)

1. Persist in their errour.

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

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

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

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

These bold Atheists (for they deny the only true God, Father, Son, and holy Ghost) may without any scruple be rejected from Christian Communion.Tit. 3. 10, 11.Titus 3:10Titus 3:11 For there is certainly some lust or other which hinders them from seeing the truth,He who persists in … dangerous error after two admonitions wisely and faithfully dispenced, is condemned of himself, that is, of his own conscience. Read Reverend Mr Cotton his Answer to Mr Williams p. 26, 27. and so m…o p. 35. or professing that they do see it, and therefore it may be taken for granted that these men are obstinate, self-condemned men, men that combine with their Wills and Lusts against their own conscience, and cleare shining Scriptures. And therefore these men cannot p. 438complaine that they are punished for their conscience, when they are indeed punished for sinning against their conscience; because they are condemned by their own conscience.

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

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

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

3. Though conscience may be quiet p. 439whilst men are exercising their wits to maintaine some errour which is contrary to those mysteries of faith, which transcend naturall reason, and are repugnant to the corruption of reason, especially, if they (are engaged in multitud… of business, connived at by such as sit at sterne, and) do thrive and prosper in the world;Conscience will speak when it may be heard. Yet conscience will find a time to speak when it may be heard, & then it will scourge these Merc…rial vapourers with Scorpions, and set all their errours and blasphemies in order before them with stinging aggravations,Quidisputat contra internum sensum & naturale conscientiae dictamen, est Heraeticus Interior. and prove them to be Inward Hereticks.

4. We must distinguish between speculative Atheists, 4. Atheists.such as Libertines and Enthysiasts usually are;Vide Beza…. A… not. ad Eph. 2. 12. 1 The. 4. 5, Tit 1. 16. Ps. 10. 11, 13.Eph 2:12Eph 2:1Titus 1:16Ps 10:11Ps 10:13 and Practical Atheists, such as sensuall men are known to be; for I am bold to call these Hereticks Atheists who deny the Son and holy Ghost to be God after frequent instructions, and wholesome admonitions in coole bloud and studied discourses;…sal 14. Psal. 36. Job 21. 14, 15.Ps 36Job 21:14Job 21:15 for I do not speak of such as talke vainly and blasphemously also in the heat of disputation, or in a sudden Paroxysme of Temptation.1 Cor. 15. 32, 34.1 Cor 15:321 Cor 15:34 But he who doth upon mature deliberation, A subverted Heretick. Tit. 3. 11. foreign is quite thrown ess from the foundation, and turned upside down. See Mr Cotton against Mr Williams, cap. 13. pag. 30.Titus 3:11after the application p. 440of so many gracious remedies (with such meekness of wisdome as hath been said) deny the Godhead of Christ after it hath been made plaine to him, that if he hold this errour he doth overthrow the Foundation of the Christian Faith, and deny the Adequate Object of Evangelicall worship, because he doth but beleeve in a Creature, and so trust in an Arme of flesh; and that he doth worship a meere Creature, and therefore is an Idolater; that a meere Creature cannot satisfie the infinite justice of God for the sin of man, and consequently that we are not redeemed,The punishment of subverted and self-condemned Heretikes. and cannot be justified by Christ, if he be (as they blasphemously say he is) a meere man in glory; Finally, that if all his faith be carnall confidence, and all his worship Idolatry, it is impossible for him to be saved if he continue in that vaine faith and worship all his life.

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

The Princes and states of Germany in p. 441their 100 grivances, Erastus and some others would have Church-censures passed upon Hereticks, Apostates, &c. but they desired that profane persons and scandalous livers might be spared; a Doctrine fit to be preached amongstaaAtheismus dicitur Synecdochice Cyclopismus, quod Cyclopum instar nullam pietatis, & honestatis curam habeant. D. Voetius de Atheismo. pag. 117. Cyclopes, men that have no sense or care of piety, a Doctrine fit to usher in Atheisme, or Popery. For they say thebbAen. Syl. de gestis Concil. Basil. l. 1. Pope may be deposed for Heresie, but not for a profane or scandalous life.ccGrot. Annot. in. Luc. 6. 22. The Atheistical Syncrctisme.Luke 6:22 Grotius on the other side, and some of his followers would have scandalous persons excommunicated, but those (whom the reformed Churches have convicted of Heresie) spared. But I feare that there are too many in England who would have all the poyson of Erastus and Grotius put together in a Directory for Church Government, that men might hold what they list, and live as they please. What a strange Syncretisme, what a promiscuous Communion, what a Church shall I say, nay, what an hell would there be in such an Atheisticall Communion as these Mercuriall Grandees affect.

If we had but another Cassander, and another Acontius to compose a new Confession of Faith; another Erastus, and another Grotius to joyne their malignity together to make a new Directory for Church Government, the devill would then have good hopes to reigne visibly in England p. 442in hereticall, profane, and scandalous combinations.

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

Acontius came forth of Italy (as Alciate, Acontius detected.Blandrate, Gibrald, and both the Socinus's, Laelius, and Faustus did) and lived in the time of Socinus the Elder and Younger also; the Elder Socinus died 1562. and printed nothing; about three yeares after his death, Acontius published his Book of Stratagems, in which he gives the right hand of brotherly fellowship to the Socinians. In the yeare 1565.When the followers of Socinus did begin to seduce, up starts Acontius and pleads for seducers. When the Arminians do enlarge the bounds of communion so far, as to take the Socinians into Christian Communion,Vide Remonstran. Apol. p. 11. & Respon. ad Profes. Leydens. pag. 65. they constantly urge the authority of Acontius in their Apology, and in their answer to the Reverend Professours of Leyden. Acontius thought fit to lay aside the ancient Confessions of Faith, and compose a new Creed, which Socinians may subscribe. He came into England under a faire pretence of being banished for Christs sake; but certainly his greatest danger was p. 443of being called into question for his intimate confederacy with such as were no great friends to Iesus Christ. Iudicious Pareus looked upon him as a sneaking Solicitour for the Socinians, and as fast a friend to them as Bonfinius himself. The Learned Professours of Leyden, Peltius, Videlius, Voetius, and a whole Synode of discerning Reformers, have set a brand upon him. His Book of Stratagems printed in the yeare 1565. was printed againe in the yeare 1610. And as I remember, in the yeare 1616, I find that he himself was living in the yeare 1613. In the yeare 1631. his Book was printed here at Oxford, but generally condemned by such as were learned and Orthodox at that time in this University; they thought it more fit for the fire, then the Press.

About the beginning of March 1647.Acontius translated into English and printed in England 1647. there was some part of his Stratagems (translated into English) published in Print at London; I confess I was amazed at it, but could not learne who was the Translatour of it. We were at that time required to look after all books that were pernicious or dangerous. and I did complaine to the reverend Assembly sitting at Westminster, that there was such a Book lately published, dedicated to both Houses of Parliament. to the Generall, and Lieutenant Generall of all the Forces raised for the defence of the Common-wealth, and recommended p. 444to the Parliament, Army, and City as a Book fit to direct them how to distinguish truth from errour in that Juncture of time.

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

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

2. There are many plausible pretences, faire insinuations,2 Pet. 2. 3. foreign.2 Pet 2:3 and divers religious expressions in it. The man was master of his Passions as well as Art,Colos 2. 4 foreign.Col 2:4 or else he had not been such an excellent Agent and Sollicitour in so bad a cause, and so compleat a p. 445Courtier as indeed he was.

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

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

But that which we admired at, was, that a member of our own Assembly should recommend the Book. It was therefore desired that Mr Dury might be added to that Committee. When Mr Dury came amongst us, and saw that he had given too faire a Testimony to that subtill piece, he dealt as ingenuously with us as we had dealt with him, and assured us that he would be ready to make his Retractation as publike, as his Recommendation had been made without his consent,Aliudest scribere uni, aliud omnibus. because he clearely saw that they practised upon his passionate love of peace to the great prejudice of truth, and that he was meerly drawn in to promote a Syncretisme beyond the Orthodoxe lines of Communication. For in all Syncretisms and Interimismes between Protestants and Papists, or between the Reformed, and the Lutherans, the Socinians were ever banished out of the lines of Christian Communication. And therefore Dr Voetius doth in the very same breath commend Mr p. 446Dury sor… leaving out the Socinians in his Proposals for peace, and condemn Acontius for taking of them into his Syncretisme; his words are these,

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

That acute and learned Divine doth in very many places set forth Acontius in his right colours, and saith the Arminians made great use of him, and that he was but one remove from aaaVoet. de Atheismo parte 3. pag. 160. Quamlongé autem abfuerit Acontius ab occulto Socinismo, aut saltem Syncretismo cum eo, discipotest, quòd Sabellianorum haeresin Praecisé excludat, Photinianorum verò minime; imo eos Symbolo suo (lib. 7. p. 341.) non obscure includ…t. Socinian, or guilty of a Socinian Syncretisme at least, because he doth exclude the Sabellians only, and doth not obscurely include the Photinians within the còmpasse of hisbbSabelliani ab Acontio extra novum ipsius Catholicum Symbolum & communionem seu Syncretismum collocantur, quia statuunt filium esse eandem personam cum Patre. D. Voet. de Trinitate. pag. 496. Catholike Creed, in which there is a ccQuod ad Acontium dicimus eum meritò in hoc negotio suspectum esse—videantur modo l. 3. p. 114, 123. & lib. 7. p. 341. edit Basil. 1610. & judicetur quis anguis in herba latueri…, quod hic vir in fundamentalibus assertionibus nunquam foreign trium Personarum statuerit, nec adversarios Samosarenum, Photinum, Arrium, Eunomium, Pneumatomachos, aut corum errores rejecerit, contentus solos, …los rejectos qui negarent filium non esse alium à Patre. 7…. Voet de Trinitate. pag. 501.Snake lurkes, which doth not hisse, but sting; for this moderate man p. 447did never say, that it was necessary for our Salvation to know and beleeve that the Father, Son, and holy Ghost are one and the same God who is the only true God blessed for ever. And yet it is his maine business and designe in his third Book, which is now in English, and in his seventh, which I hope will never be Englished, to shew what are the only points necessary to be beleeved for the attainment of Salvation. But Acontius is not very modest when he comes to pass sentence upon the Ancients who were rigidly Orthodoxe, and faithfully severe in requiring men to beleeve those grand Articles of Faith which are necessary to Salvation. For when he discourses of the faith of the man sick of the Palsie, he saith, Credebat enim (ut par est) hominem eum qui Iesus diceretur, &c. For he believed (in all probability saith the Translatour) that that same man whose name was Jesus came from God, and was in favour with God; and therefore he hoped p. 448that by this meanes he might recover his health. But that he knew all those things which the Church hath for a long time accounted as Articles of Faith necessary to be beleeved to salvation, how likely a matter it is, I leave it to every man to judge. Read Acontius in Latine p. 115, 116. in English pag. 79.There are likewise many other Texts to the very same purpose.

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

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

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

3. Somewhat concerning the Land of Canaan.

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

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

Many things (saith he) may be reckoned up,Acontius in English pag 70. which that we might be saved, ought both to be, and to be performed: As that our sins p. 449were to be abolished,Per hominem peccati omnis expertem, virtute immensa… pr…ptereáque Dei filium itemque Deum, & similia. Acont. Strat. pag. 103. and that by a man void of all sin, and of infinite vertue and power, and he therefore to be the Son of God, yea, God and the like. And then he presently mixes some things of lesse consequence, and concludes thus.

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

By this one taste you may plainly see, that though it should be granted necessary unto salvation, that Christ should be God, abolish sin, &c. yet Acontius will not grant that this is necessary to be beleeved for the attainment of salvation; and therefore he left it out of his Catholick Creed, and Syncretisme, and yet condemns the Sabellians, who did not deny the Godhead of Christ, but said that he was one God (and somewhat which they should not have said, or beleeved, that he was one Person) with God the Father. You may hereby understand the p. 450modesty of the man and cry out as he did, Ein modestiam satis peorfrictam, usque ad os impudentiae perfrictam. But if his seventh Book (which the Translatour durst not adventure to English till he saw how this would take) had been translated, I need not have said any more for the discovery of this subtill Sir. JudiciousaaPareus Epist. ad N. N. Martii. 1. 1613. Arminium vestrum Sociniani in Poloniâ expresse ut suum nuper nominarunt, unà cum quodam Bonfinio, & Acōtio clandestinis asseclis, quorum authoritate postularunt à fratribus Orthodoxis fraternitatem, isti verò fortiter recusarunt. Act a ad me m…sit Synodus Lublinensis. Pareus, and the Synod of Lublin were able to detect him for all his courtship and hypocrisie; and D.bbSiquidem innotuisset Ecclesiis Reformatis quod tectè innuit lib. 3. p. 114. 123. & lib. 7. pag. 341. edente Jo. Grassero. 1616. B…s. utique in communione suâ illum non retinuissent, nisi a pertius declarasset, se ex Italia praetextu Reformationis non attulisse quod populares ejus Alciatus, Blandrata, Gribaldus, Socinus uterque, &c. D. Voetius de Trinitate. p. 495. Voetius doth assure us, that if the Reformed Churches had taken Acontius his third and seventh Books into their consideration, they would have rejected▪ Acontius from Communion with them, unless he would have declared himself more plainly, and made it evident, that coming out of Italy under pretence of Reformation he had not brought the same errours with him which Alciate, Blandrate, Gribald, or Socinus the Uncle, and the Nephew brought from thence.

They who are acquainted with Ecclesiastical p. 451Writers can readily declare what difficulties they wrestled with,Vide Acta concilii Niceni, Concil. Syrmiensis, anno 357. utriusque Ariminē sis, anno 358. Athanasium de Synodis Oratione 2. contra Arianos, & ad Seraplonem Disput. prima & secunda contra Arrianos. Epiphan. haeres. 65. & 73. Anathema tibi Liber… inquit Hilarius. Vide Hilar. de Synodis Nicet. Thesaur. Orth. fid. lib. 4. haeresi. 32. Socrat. Hist. l. 1. c. 6. & 2. c. 29. 52. Sozom. lib. 4. c. 5. Epist. Synod. Sardic. apud Theodoret. Aug. de Haeres. c. 14. serm. 129. Baronii Annales ad annum 357. & 358. Photium in Epist. Philost. Alcuinum de Trinitate, Gomarum, Chamierum, Voetium, Zanchium de Trinitate. and what persecutions they did undergo rather then they would consent to any Syncretisme with the Arians when it was obtruded, or yeeld to any agreement, when it was offered to them upon plausible and tempting conditions. They who have read the Acts of the Nicene, Syrmiensian, and both the Ariminensian Councels, Athanasius, Hilary, Epiphanius, Nicetas, Socrates, Sozomen, Theodoret, Augustin, know this to be as cleare as if it were written with a Sunbeame. Was there not an Anathema denounced against Liberius by great Hilary for yielding to such a Syncretisme with the Arians, as Acontius did propound for an Accommodation between Christians and Socinians? pardon the harshness of that expression; I am not in passion, or in haste, but follow the example of the Orthodoxe Doctors of the Church, who did use the name of Christians in opposition to the Arians, to shew that they did not acknowledge the Arians for to be Christians, because they denied the true Christ, who is God-man, the only Mediatour and Saviour of his people from their sins.

p. 352Melancthon and Bucer were men of great prudence,Vide Melanct. Loc com. Examen Theologicum. Consilia. Profess. Leidens. in specimine Exceptorum. Vedel. in Arcan. Arm. Pezel. in Disp. de Trinitate. Schevica. de Trinit. Jun. in Antapolog. Jodoc. Cocc. Thesaur. Cathol. l. 1. Elmen. horst. in Comment. ad Gennad. Ambros. Praef. ad lib. de Sacro Sancto. Goldast. in Constit. Imperial. T. 3. Theod. Hist. lib. 5. cap. 16. Ecthes. Heraclii de Trinitate & fide Catholica. Edicta Constantini. Decreta Ord. Gen. 1598. de combustione librorum Socini & ejectione Ostorodi & Voidovii ex Provinciis unitis. Socinismum cum Turcismo & Judaismo comparant▪ Trelcatius Senior▪ Gomarus, Vedelius, Voetius. Anti-Trinitarios foreign appellat Epiphanius. modesty, and moderation, as well as piety and learning, but they never offered to conclude a peace with any of these new Arians; they would not admit any into Christian Communion with them, unlesse they would subscribe the Confessions of faith received in the foure first general Councels. They who deny the Godhead of our Saviour, and the holy Ghost, are Antichristian, Antispiritual men; their Idolatry in worshipping Christ, whom they look upon as a meere Creature, their impiety in denying worship to the holy Ghost, their horrid blasphemies to the dishonour of Christ and Christianity, their poysoning of soules, disturbing of Christian Societies, should be laid to heart by all Christian Magistrates, all Ministers and Members of Jesus Christ; and therefore this Acontian Syncretisme is abominable.

Upon these and divers other considerations I was desired to make a report to the Reverend Assembly concerning the danger p. 353of translating and Printing of Acontius in English; the heads of the report were briefly these.

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

By Mr Cheynell.

We humbly conceive,

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

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

p. 4542. Although Acontius doth acknowledge Christ to be truly the Son of God,Sociniani Christum verum Dei filium esse agnoscunt, verum Deum esse negant. Vide D. Alting. Loc. com. parte secundâ pag. 367. Vide etiam Acta Concil. Niceni. Symb. Nicen. Symb. Athanas. Epistolam Eusebii apud Socratem lib. 1. Hist. cap. 8. Theodor. lib. 1. cap. 12. D. Vedel. Arcan. Arminianismi. Stegman. Photin. Smiglecium de Naturali Dei filio. Symb. Constant. apud Theodor. lib. 5. cap. 9. Epiph. in foreign. Videl. de Deo Synagogae. D. Voetium de Atheismo, de Symb. de sancta Trinitate, ubi supra. Pelt. Harmon. Praefat. Melanct. Loc. com. exam. Theol. & consilia ejusdem. D. Voet. de Trinitate p. 501. Acontius foreign trium personarum in fundamentalibus assertionibus non statuit. yet he doth not in his Creed declare him to be the natural Son of God.

That these points are necessary to be known and believed for the attainment of salvation,foreign Rom. 8. 3. foreign Rom. 8. 32 foreign Joh. 1. 14. Professionis nostrae Pontifex est naturalis Dei filius. Heb. 5. 4, 5, 6. Heb. 1. 4, 5. Mat. 16. 16, 18. foreign. Ephes. 4. 13. Mat. 28. 19. Ephes. 4. 5. 2 Cor. 13. 14. Ephes. 2. 18, 20, 22. Heb. 6. 1, 2. 1 Joh. 1. 7. 2 Tim. 1. 13. & cap. 3▪ 15. 1 Tim. 3. 16. Rom. 1. 4. Joh. 10. 30. compared with Joh. 5. 18. Phil. 2. 6. 1 Joh. 5. 7. 20. Joh. 17. 3. 1 Cor. 3. 11. 1 Joh. 2. 20, 22, 23, 24. 2 Joh. 9. 10, 11. Joh. 5. 23.Rom 8:3Rom 8:32John 1:14Heb 5:4Heb 5:5Heb 5:6Heb 1:4Heb 1:5Matt 16:16Matt 16:18Eph 4:13Matt 28:19Eph 4:52 Cor 13:14Eph 2:18Eph 2:20Eph 2:22Heb 6:1Heb 6:21 John 1:72 Tim 1:131 Tim 3:16Rom 1:4John 10:30John 5:18Phil 2:61 John 5:71 John 5:20John 17:31 Cor 3:111 John 2:201 John 2:221 John 2:231 John 2:24John 5:23 is in our judgement clearly expressed in the holy Scriptures, 1 Joh. 5. 7, 20. compared with Joh. 17. 3.

We do therefore conceive,Regula fidei pusillis magnisque communis that Acontius was justly condemned, because he maintains that the points of Doctrine which he mentions, are the only points which are necessary p. 455to be known and beleeved,Aug. Epist. 57. vide Sym. apud Epiph. in haeresi 72. & quae de consil. Chalced habentur apud Evagrium lib. 2. Hist. c. 4. praesertim de spiritu sancto. Consulantur Scholastici de iis, quae necessaria sunt Necessitate medii vel finis. Bannes in secundam secundae quest. 2. art. 8. Greg. Val. Tom. 3. com. The. quest. 2. punct. 2. Scot. Suarez. Ocham Lorca, &c. Vide Aug. contra Pelag. & Celest. lib 2. c. 24. Ecclesia una dicitur propter unitatem fidei. Hieronym. in Psal. 23. Baptismus est Sacramentum fidei Aug. epist. 23. Vide Basil. de spiritu sancto lib 1. cap. 2. Tertul. de praescript. cap. 14▪ 20. Iren. l. 1. cap. 2. …arker. de desc. ad Inferos. Fides nostra secundū Christi doctrinam est in Patre & Filio, & spiritu sancto. Mat. 28 19. Eph. 4. 5. concil. Ancyran. de spiritu sancto 2. Sym. Antioch. apud Socrat. l. 1. cap 8. foreign. Concil. Constant. Epist. apud Theod. l. 5. Hist. cap. 9. Sct D. Vshers learned answer to the Iesuits challenge, p. 311, 312. And his excellent Sermon of the unity of Faith, where he gives a satisfactory account of the faith of the Eastern and Western Churches. Mr Rous his Catholique charity. cap. 10, 11. D. Voetius de Symb. Apost. D. Potter his Answ…r to charity mistaken. sect 7. lod. Co…. Thesaur. Cathol. l. 1. art. 4. Acta Consilii Niceni. Athanas. de Synodis, Hilar. de Synodis. Epiph. haeres. 73. Socrat. Hist. lib. 1. cap. 6. Baronii Annales ad an, 357, 358. Alcuinum de Trinitate. Nicet. Thesaur. Orthod. fid. l. 4. haeres. 32. Videlium de Deo Synagogae. Gomarum de Trinitate. Atheus est juxta religionem Christianam, qui Christum ut Deum non colit. Vide sis, orationem D. Jac. Arminii de componendo dissidio Religionis inter Christianos. Arii Symbolum explodendum statuimus; nam si ab aeterno Deus est Pater, Filius quoque Patri coaeternus necessario statuitur. D. S. Glassius de Deitate Filii. Vide Tilenum de Deo Patre & Filio, D. Sohnium de Trinitate. Zanchium, Bezam, Calvinum, Junium, Trelcatium Seniorem, D. Altingium, Maccovium, Synop. Purioris Theol. Polanum, Chamierum, Libertinismus introducit Socinismum, Socinismus destruit Christianismum. Socinus, Acontius, Barleus, nec non Semi-Iudaizantes Arminiani pietatem fovent parum Christianam. Vide Stegmannum, Voetium, Videlium de prudentia veteris ecclesiae l. 2. cap. 5, 6. de Deo synagogae, de Arcanis Arminianismi, de finibus Arminianismi lib. 1. cap. 1, 2. Comnenus reclamantibus Orthodoxis dixit Turcas colere verum Deum, ut videre est apud Nicetam Choniatem in Manuele Com…eno lib. 7. Qui quaerere Deum se profitentur extra Christum quem abominantur ut Turcae & Iudaei, neque verum Deum, neque verum cultum habent. Nam sine Christo nec verus Deus cognoscitur, nec colitur. D. Rivet. Comment. in Hos. 3. p. 116.Ps 23Matt 28:19Eph 4:5Hos 3 and did not hold forth or mention the points aforesaid as necessary to salvation.

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

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

p. 456The promises being humbly presented, we leave it to the judgement of this Reverend Assembly,

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

p. 457Upon these few heads of the Report I discoursed somewhat affectiontely, and freely, according to the weight and moment of the Point in Question. And thereupon the reverend Assembly did unanimously desire the Prolocutor to perswade me to print something about that Argument, as soone as the heat of our employment at Oxford was over for the satisfaction of the Kingdom. I am very willing to obey the Commands of that Assembly famous for learning and piety, even to the admiration of those great Schollers, whose hearts were once espoused to another Interest. If the debates of that Reverend Assembly upon severall Articles of Faith were printed and published to the world, all ingenuous enemies of piety would blush at the remembrance of those bitter censures which have been passed upon men of whom this Age is unworthy. But I must hasten, for my Book begins to swell beyond its just proportion, and I am called away to another service, which cannot be performed at any other time.

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

p. 458To which I answer, that he who beleeves the words of Christ in the sense of Antichrist, and rejects the sense of Christ, and his Spirit, is not a Christian, but is indeed and truth Antichristian. **See D. Reynolds his learned conference with Hart.The sense of Scripture is the Scripture, and therefore if men be permitted in these great and weighty Articles to impose a new sense upon the Church of Christ, they do clearely impose a new Creed, a new Gospell upon us, and deserve that Anathema. Gal. 1. 8, 9. though they should pretend to Apostolical authority, or Angelical purity. Although we or an Angel from heaven preach any other Gospel unto you, then that which we have preached unto you, let him be accursed. As we said before, so say I now againe, if any man preach any other Gospell unto you then that you have received, let him be accursed. Grotius in Pietate Ord. p. 13. &c. Hic ego optima fide profiteor, neminem me nosse in omni Hollandiae Conventu, qui non istis opinionibus, & omnibus, & singulis dicturus sit Anathema. Christus est foreign, credis vel non? si non, Arianus es, Christianus non es. Vide etiam Nicet. Thesaur. Orthod. Fid. lib. 4. haeresi 32. Athanas. ad Serap. Orat. 2. Disp. 1. & 2. contra Arianos. Photium in Epitome. Philost. Canones Concil. Nicen. Epiph. haeres. 65. & 73. Socrat. Hist. l. 1. c. 6. Baronii Annales ad annum 357, & 358. Anathema tibi Liberi inquit Hilarius. Vide Photii Nomocan. Tit. 1. c. 1. Al…uinum de Trinitate.Titus 1Grotius in the daies of his modesty refused to sollicite in the behalfe of the Socinians, and professed that he did not know a man in the grand Assembly in Holland, that would not pronounce the Socinians accursed. The distinguishing p. 459question, which was then put, was the old question, Do you beleeve that Christ is God by nature? If you do not, you are an Arian; and if you be an Arian, you are no Christian.

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

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

I am not at leasure to handle the Magistrates p. 460duty in this point; nor are many of them at leasure to consider all that is fit to be considered in that weighty point; but for the present satisfaction of such as know not how to study in these busie times,Whether seducing Hereticks, and blasphemous Apostates may be punished. I shall point at some unquestionable truths for the ending of that unhappy and fatall Controversie in the Church of Christ.

1. There is no warrant given in the Word to any Minister of the State, or Officer of the Church to molest, oppresse, or persecute any man for Righteousnesse sake; 1he who doth persecute a man for following his conscience when rightly informed by the Word and Spirit of the Lord Jesus,No man is to be punished till he is unconscionable. doth certainely persecute the Lord Jesus Christ. Saul, Act. 9. 4, 5Acts 9:4Acts 9:5Saul, why persecutest thou me? I am Iesus whom thou persecutest; it is a fit Text to be preached on this twenty second of February 1649. But I am now learning another Lesson, which is to suffer persecution patiently for righteousnesse sake, and pray for such Benefactours, who do besides their intention, and against their will, make Christians happy by endeavouring to make them miserable in their outward man by an unexpected persecution. Yet I could not but take notice of the seasonablenesse of this truth, and put down the day, the monethmonth, and the yeare, as the Prophet did. Ezek. 8. 1. And it came to passe in the sixth yeare, in the sixth monethmonth, in the fifth day of p. 461the monethmonth, as I sate in mine house, and the Elders of Iudah (the Princes of the people) sate before me, &c. The great Statesmen were at leasure now in the time of the Captivity to hear the Prophet; if they would have heard, beleeved, obeyed before, they had never gone into Captivity; for the misusing of the Prophets, and despising of their message was the sin against the most Soveraigne remedy;The Highway to Captivity. and when there was no other remedy, then God sent them away Captive, &c. 2 Chron. 36. 16, 17. Let all such consider this, who are poasting on in the high-way to Captivity.

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

3. The Ministers of God, the Civill IIIMagistrates, and the Ministers of Christ, and all Church-Officers whatsoever must p. 462joyne together and uphold one another in the discharge of their several duties, that they may be in a capacity to revenge all disobedience, and execute the judgement that is written, Rom. 13. 4. 2 Cor. 10. 6. I Cor. 4. 21. Deut. 13. 10, 11.

IIII4. Heretical Seducers, Blasphemous Apostates, and Idolatours (of whom we have discoursed at large) are Wolves that subvert whole houses. Tit. 1. 11. Churches, Gal. 5. 10, 12. Act. 15. 24. States and Kingdomes; and therefore they must be driven from the sheepfold, lest the very vitals of Christianity be corrupted, Religion destroyed, many soules poysoned, God extremely dishonoured, the Church and State endangered, as is fully declared unto us in the holy Scriptures of truth.

V5. God doth work by these Legal terrours and executions of vengeance sometimes upon the party punished; the false Prophet converted by the spirit of God working in this great Ordinance, doth in the day of his visitation confesse the justice and charity of those Officers, who did stigmatize him with wounds in his hands. Zach 13. 6. as M. Cotton doth observe in the ninth Chapter of his Answer to Mr Williams, pag. 20, 21. Moreover, it is most cleare that God doth make use of the Magistrate as his Minister and Instrument for the overawing of the people by inflicting p. 463exemplary punishment on such as do speake lies in the name of the Lord, What kind of persons are to be punished.blaspheme the name, truth, person of Christ, and seduce (or thrust) men away from the only true God, Father, Son, and holy Ghost. Deut. 13. 6, 8, 9, 10, 11.

The Morall equity of this Command is very evident for the punishing of such as do entice men from the true Religion,The morall equity of the command for punishing Seducers: Deut. 13. compared with Zac. 13. and Rom. 13.Deut 13Rom 13 because there is a reason given which is of general and perpetual equity. Thou shalt stone him, Because he hath sought to thrust thee away from Iehovah thy God. It is now certainly as great a fault to seduce men from Father, Son, and holy Ghost; nay, a greater fault now, because it is a sin committed against clearer light.1. The general equity of this Ordinance. And it is of generall and publique concernment to have such great examples made in a nation to make the generality of men affected with an awfull regard of the truth,2. The general concernment of it. goodnesse, Majesty, and Justice of God. For this is Gods ordinance to strike the people with such a reverence as shall at least restraine them from this sin. And all Israel shall heare and feare, and shall do no more any such wickedness. Deut. 13. 11. The Lord is acquainted with the frame of our hearts and spirits,3. The spiritual efficacy of it according to Gods Decree. and he doth propound such remedies as are proper & suitable to our distempers; and he who doth ordaine such remedies will make them effectual by his own Spirit, p. 464who doth often sanctifie legal terrours, and outward afflictions, and makes them subservient to spiritual purposes, and therefore these outward weapons are spiritually used, and are of a spiritual efficacy according to the Counsell of Gods will.

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

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

Carnall men are ready to pursue a new interest without any new Light, or direction from the Word of God, and there is no way to ballance these men who are swayed by worldly hopes, Vnconscionable men must be restrained by the Sword.but by affrighting them with legall terrours from all those sins, unto which they are tempted by selfe interest in p. 465this tempting age, Men that will not berusled by Law or Gospel, or conscience rightly informed by both but do indeed seare their consciences, and harden their hearts both against Law and Gospel, must be restrained by the Sword, because they are unconscionable; Shame and feare will worke upon men that have any manner of ingenuity remaining in them.

VI. We must distinguish between the Object 6and the End of the Magistrates Power.The Object and end of the Magistrates power.

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

2. The immediate end of the Magistrates Power, is to preserve and promote the peace and welfare of a Nation in its Civill Society; but the ultimate end is for the support and furtherance of Godlinesse and honesty. No Christian Magisrate ought to aime lower in any Nation, unto which the means of Grace hath been offered by the special providence and favour of God; Put all together and you have the Adaequate end of the Civill power of Christian Magistrates over all in their Dominions, who have given up their names to Jesus Christ. The Apostles themselves, and the Churches planted by them, begged this favour of God for Kings in their time (when you know who they were that Governed the p. 466World) that God would so far over-rule their Rulers,See Reverend Master Whites way to the Tree of life concerning Humane Authority. Mr. Cotton in his bloudy Tenent washed white. cap. 70. that the Christians might lead a quiet and peaceable life in all godlinesse and honesty. 1 Tim. 2. 2. But it is readily acknowledged that there are some Magistrates who are ignorant of truth and godlinesse, and therefore are not able to performe the whole duty of Magistrates: But our next conclusion is;

VII. All Magistrates ought to study the truth and worship of Jesus Christ, that they may be instructed in the Principles of Christianity, 7and made wise enough to discern between fundamental Truths,Magistrates must study Fundamentall Truths. and damnable errors, that they may not by following their own blind and erroneous consciences countenance Heresie and Apostacy, and Persecute truth and fidelity.

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

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

p. 467VIII. God doth freely reveale and communicate 8himself to all true-hearted Magistrates who seek unto him in his own way for direction and instruction in those weighty points which they are bound to know both as servants, (and as Civill Ministers) of God for their own,Godly Mgistrates a instructed by God in all necessary Truths. and their Subjects everlasting good. Hezekiah did prevent the Priests and Levites, and for ought we read, the whole Church also, in discovering the right way of Reformation in matters of Religion after that general Apostacy in the days of Ahaz; read 2 Chr. 29. from verse 4. to verse 12. And it is generally conceived, that David was the first that did discover that great disorder in carrying the Arke of God in a Cart: read the fifteen first verses of I Chron. 15, and take special notice of the 2, 12, 13, 15. verses. None ought to carry the Arke of God but the Levites, for them hath the Lord chosen to carry the Arke of God: and to minister to him for ever, &c.

IX. Christian Magistrates have no other 9Rule of Civil Righteousness prescribed unto them by God, then that which God gave by Moses, The rule of all Christian Magistratesand such as have expounded Moses in the Scriptures of truth. This one Proposition fully explained and confirmed would put an end to this unhappy controversie between all judicious and ingenuous men. We cannot in equity extend p. 468the Law of Moses to such as never entred into any Covenant with God, nor to any that are led away in their simplicity before they have been better instructed and admonished once and again; nor to such as do in a Christian and Peaceable way dissent from their brethren in points of lesse consequence; But we extend the Law of Moses to seducing Apostates, blasphemous Hereticks, and Idolatours, who are obstinate against light and admonition, and poyson others, or endeavour to poyson them with Doctrines which do subvert faith and holiness in heart or life, Deut. 13. 10.Deut 13:10that they may be punished according to their several demerits.

I need not say any thing of such disturbances of the Civil peace as tend to the destruction of the lives or soules of men.Arius in Alexandriâ una scintilla fuit, sed quia non statim oppressa est, totu… orbem ejus flamma de populata est. Hieronymus. Mirabatur se totus mundus factum Arrianum. Hierome tells us that because Arius who was but a sparke of fire in Alexandria, was not quenched presently, he kindled a flame which devoured almost the whole Christian World. And yet it is cleare that the Church had done their part against him, for he was twice excommunicated out of the Church of Alexandria, as Socrates, Sozomen, and divers others of the Ancient Writers relate. And therefore when spirituall Instructions, admonitions, Censures, will do no good upon these self-condemned persons they are even ripe for Civill Censures. When the Wolves come into p. 469the Sheepfold, the Sheep run to the Shepheard; the Magistrate is a Civil Shepheard, (as is confessed by all) and the Civil Shepheard hath some dogs at his command to hunt away these Wolves, at least out of the Sheepfold, least they worry and destroy the Sheep.

X. A Toleration of seducing Apostates, 10blasphemous Hereticks, and Idolatours, by the Civill Powers, hath exceedingly strengthened the hands of Antichrist, and been very prejudicial to the Church of Christ I am not at leasure now to relate the mischiefes which happened in the days of Constantius, Valens, Iulian, and others, who were Patrons of seducing Apostates and blaspheming Hereticks.Iulian the Apostates Designe. Iulian thought that a Toleration of Heresies, and a suppressing of the Schooles of learning (that none of the Christians might be able to confute them) was the most speedy and effectual course to blot the Christian name from under Heaven. For this Sacrilegious Liberty (as **Julianus desertor Christi, & inimicus, Haereticis libertatem perditionis permisit, & tum Basilicas haereticis reddidit, quando Templa Daemoniis. Eo modo putans Christianum nomen posse pertre de terris si unita…i Ecclesiae, de quâ lapsus fuerat, invideret, & sacrilegas dissensio… nes liberas esse permitteret. Epist. 166. Toleration of Heretikes in Doctrine, and Idolatours in worship made the world Antichristian; See Reverend Mr. Cotton in his answer to Mr. Williams his Bloudy Tenent. Chap. 61. pag 131. 132.Augustine doth well observe) would soon overthrow the power of Christianity.

p. 47011XI. The Toleration of Blasphemous Heretikes, Seducing Apostates and grosse Idolatours hath too often introduced a persecution of Saints. The toleration of seducing Apostates, hath often introduced a b…ter persecution of Orthodoxe Saints.Apostates are of all others the most keen and bloudy Persecutours, witnesse Iulian. And when subtile Seducers are tolerated, they will quickly be countenanced, employed, preferred; and then woe be to all Orthodoxe Saints, I meane men …ound in the Faith,Vide Athanas. Apolog. Socrat. Hist. lib. 1. cap. 25. lib. 2. cap. 22. holy in life, and peaceable in their conversation. The toleration of Seducers made the world turne Arian, as Ecclesiasticall writers shew; and the Toleration of Seducers made the world Antichristian, Vict. de per. sec. vandal. lib. 3. Euseb. in vitâ Const. lib. 3 ca. 4. Sulpit. Sever. Sozon. …v…gr. Pau Diacon. Baron. Annal. Hieronym orat. de non crad. Basil.as M^r. Cotton proves. And how the Christian world hath been, not onelyonly shaken, but even broken by the Arian, and E…tychian persecutions, by the insurrection of the Macedonians in Greece, and by the Antichristian warres and persecutions for many hundred years, is evidently proved by sad and experimentall demonstrations. When King James did tolerate Papists, he did persecute Puritans, as they then called men that were seriously and invincibly pious. When Seducers get head, they strengthen their party by force, aswell as fraud, and oppose such as dissent from their damnable errours, as the Circumcellians did with Clubs and Swords, or as Zedekiah did Micaiah with his fists. Muncer, Becold &c. who were so tender and careful to preserve p. 471the Tares, would not suffer the wheat to grow till harvest.

XII. We must distinguish (as judicious 12Davenant did) between tolerable and intolerable errours; simple,Heretikes are not pun…shed for Simple Errour. and complicate errours, as others speak: There are corrigible and incorrigible Heretikes, some Hereticks are but perverted and they are teachable,Esterror amoris, est & Amor erroris. Errores sunt vel praeter, vel circa, vel contra fundamentum. Est error pervertens est & error, animam subvertens, fidem ever. tens, pacem Ecclesiae nec non Reip. Christianae perturbans. Hereticidium autē ob simplicem & nudam hae. resin, nemo nostrûm simpliciter asseruit. D. Profess. Leyd. Censur. c. 24. p. 318. Calvin. Epist. p. 197. Calvin. Retu… err: Michaelis Serveti inter opuscula pag. 694. Scimus tres esse errorum gradus &c. Pelargus in Deut. 13. Bullinger. Beza &c. Mr. Rutherfurd against pretended liberty. pag. 184.Deut 13 others are subverted, men that are smitten with a Spirit of Obstinacy, impenitent and self-condemned men, condemned Formally by their own conscience, or Virtually by their proud and stubborn contempt of Christian admonition, and their voluntary rejection of plaine truths, that they may enjoy their beloved errours and their haereticall lusts; men whose lives are as full of Atheisme as their assertions of blasphemy; Seducing Heretikes, who endeavour to thrust away others from the beliefe or worship of the only true God, Father, Son, and Holy Ghost. The Calvinists do not say that any one ought to be put to death for simple Heresie; as the reverend and learned Professours of Leyden shew in their censure of the Arminian confession. And on the otherside the Lutherans **Vide Brochman. de Magist. Pal. cap. 2. qu. 3. dub. 2. Meisner. Philosoph. sobr. sect. …. c…p. 4. Haereticum leditiosum & blasphenium capitali supplicio dignam nemo ex nostris facile impugnabit. Tota quaestio est de Haeretico Simplici.grant that seditious blasphemous seducing Heretikes p. 472Idolators and Apostates are when they grow incorrigible, to be punished with death, aswell as Sorcerers, Traytours or Adulterers. Let them name one of us (saithaaErgo si potest, vel unum nominet qui aut omnes Haereticus censuerit interfi…iendes, aut ita sibi pla…u…it ut alios omnes diversum … pro Haereticis habuerit. Vide Bezam contra …elli…m, & Monfortium▪ Et Tract. de Haer…eis …. Beza) if they can, who saith that all Heretikes ought to be put to death, or that calls every one Heretike who dissents from him in some pro…itable, but not Fundamentall points. Servetus (saithbbCalv. in opuse. de Serveto. M^r. Calvin) might have saved his life, if hee had been a modest Heretike. ccMr. Cotton often in his … to Master Williams his bloudy Tene…t. p. 1…6. 181.Master Cotton approves the Decree of the Senate of Geneva for punishing of Servetus with death. No judicious Protestant will affirme that errours are to be confuted with fire, and faggot, but with meeknesse of wisedome expressed in faithfull instructions and admonitions: our reasons are spirituall, and if the Magistrate draw the sword in Gods name, it is not to punish simple errour; but to smite some intolerable errour, that is, twisted and complicated with blasphemy, Apostacy, Obstinacy, or some such sins as are eminent in Seducing Heretikes, and destructive to the Soules, Religion and Peace of Christians. Some erroneous persons have the itch, and some the plague; some of them are melancholike, and some of them are mad, and p. 473mad men must be bound, or at least not permitted to walk abroad without their keeper. The itch and the plague are both infectious, but they are not both alike dangerous; and nothing is more clear in point of Civill-government, then that Magistrates should not suffer any to go about with plague-sores running on them. Seducing Apostates, Blasphemous Heretikes, and grosse Idolators do not only subvert Order and Peace, but Faith & Piety, they infect, nay poyson souls.

XI…I. The glory of God, the good of 13Soules,Irresistible motives to quicken Magistrates to dloe their duty. the happinesse of Christian societies are irresistible Motives to quicken the Magistrate to act (against such dangerous persons as we have described according to the law of judgement, and their different demerits) in Faith and Love.

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

All divine lawes which concern the punishment of Morall transgressions, are of perpetuall obligation,Vide Piscator. in Exodum. and therefore still remaine in force according to their substance p. 474and generall equity, abstracted from speciall circumstances, Typicall Accessories, and the old formes of Mosaicall Politie, For

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

2. They are not repealed by God.

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

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

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

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

II. The Magistrate is to act in Christian p. 475Love and charity against these dangerous men. It is mercy to drive away the wolfe, and cruelty to spare him: there must be so much Fatherly love shewen to the souls of Christians to the …ttle flock, as to preserve them from Wolves and Foxes. Hee who loves Christ, the Christian religion, the souls and peace of Christians, will not beare the sword in vaine; his head, heart, hand, bowels will keep time in working according to the written Rule.

XIV. The Happinesse of Civill societies 14aswell as Church Assemblies doth much depend upon the punishing of Antichristian Heretikes, seducing Apostates, &c. according to the nature and measure of their offences. In all Civil States whose Acts are recorded in sacred or profane stories, the Magistrates were to have a care not only of Justice & Honesty, but of that Religion also which they estemed divine for the good & happinesse of their Civil state, though it is no wonder if the Heathens did misapply this zealous instinct of nature, to the maintenance of Superstition and Idolatry, of a false Religion and false Gods. Socrates, Theodorus and Protagoras, famous Philosophers, were all three condemned at Athens by the Law against Irreligion. But let us look into Christian states.

When the means of Instruction and Reformation have been vouchsafed to a people p. 476that are in Covenant with God, and they corrupt the truth and worship of God; the Lord doeth not onelyonly punish degenerate Churches, but even Civill states, Princes and People for this Spiritual Pollution. The Turke was let loose from the River Euphrates to punish the worshippers of Imamages, Rev. 9. 14. 20. The flourishing of Religion, is the flourishing of the Civill state; and the decay of Religion, the decay and ruine of the Civil state according to the ordinary dispensations of God. When Christ had rode through the Roman state on the white horse of his Gospel of grace, and was rejected, then followed the Red horse of Warre, the black horse of Famine, and the pale horse of Pestilence and other deadly plagues, Rev. 6. from the 2. to the 8 vers. Can any Christian state hope upon Scripture grounds, that it shall enjoy honour, health, riches, peace, safety, settlement, if Faith and Piety be overthrowen by the indulgence of that state, if Seducers bee permitted to poyson soules, to teach damnable Doctrines, and perswade men to deny the Lord that bought them, to deny his divine nature and subsistence, his Offices and the efficacy of them; nay, his very Redemption by way of purchase, by way of proper and alsufficient satisfaction as the Socimans do? The patience and bounty of God acting as it were by Praerogative is p. 477gloriously manifested in our dayes, but surely no Christian state can be secured by a councell or an army which permits men to live without Christ, without God in the world, without any spirituall communion with God in his Coeternall Son by his Coessentiall Spirit. Woe be to us if we neglect so great Salvation as is yet offered to us in this day of Grace.

XV. The Church as a Church hath no 15sword; it doth therefore belong to the Magistrate to smite with the sword, but the Church may exhort the Magistrate to doe his duty. 1 Kings 18. 40.

XVI. We must distinguish between Christian 16Forbearance, vouchsafed to weak Brethren, that they may live quietly in all godlinesse and honesty: and Antichristian indulgence extended to blasphemous Heretikes and seducing Apostates, that they may live quietly in all ungodlinesse and dishonesty to the infection and seduction of others. The Kings shall bee rewarded for burning▪ and God praised for judging the seducing whore. But judicious Mr. Cotton. is afraid that the Antichristian Whore will steale in at the Back-doore of a Toleration.

XVII. Gospel-dispensations are as spirituall 17for the conversion of Sorcerers, Adulterers, Murtherers, as for recovery of blasphemous Heretiks and seducing Apostates, and therefore they who plead for the Toleration p. 478of these obstinate persons in hope of their conversion, doe indeed proclaime a generall 18pardon for all malefactours, save such only as sin against the Holy Ghost.

XVIII. They who permit men to deny supernaturall Principles, do permit them to overthrow the Gospel, which is not writen in our hearts by nature as the Law is. And yet it should be considered that they who deny the Gospel, do consequently sin against the light of nature, because they make God a liar by rejecting the testimony of G…d concerning his Son. 1. Ioh. 5. 10. They who did seduce men from the beliefe and worship of God as revealed in the Old Testament, were to die the death; and yet the Old Testament is as divine and supernaturall a Revelation as the New Testament it self. And it is cleare that God did reveale himselfe in Christ, even in the Old Testament, for there is much Gospell in the Law, and the Prophets;An Indulgence to such as deny supernaturall principles, permits men to be Anti-Scripturists. because all the Law and the Prophets bare witnesse of Christ, and Moses (saith our Saviour) wrote of me. If then there be an indulgence granted to such as deny supernaturall truths, men may overthrow both the Old and New Testament, and be Antiscripturists without controule: nay it wil if this absurdity be granted, clearly follow, that the Magistrate may punish such severely who deny the truths which are wrote in Aristotle, but must not touch them p. 479who deny all the supernaturall mysteries of Faith Written in the Book of God; Blush ye Heavens, and be ashamed O Earth at the Atheisticall libertinisme of this licentious age. Seducers who did thrust men out of the way which the Lord commanded them by his written word to walk in,Mr. Burroughes Heart-divisions. pag. 35. were put to death, Deut. 13. 5, 10. though they were directed by a supernaturall Revelation, to walk in that way Reverend Mr. Burroughs doeth often acknowledge in his Irenicum, that such as professe Christianity, are justly punished for sinning against the common light of Christianity, For it is not conscience, but the Devil in the conscience which moves Christians to maintaine errours against the light of Christianity, errours that are destructive to the Christian Religion; and if any man hath a minde to be an Advocate for the Devil, I dare not be an Advocate for him; only I desire him to beware how he hearkens to the Divell in Samuels mantle, and beseech him to cry mightily to him who alone can cast out Devills, to cast the Devil out of his conscience, 19The very attempt of killing a Soule deserves Death. See Master. Cottons Tenent washed white. pag. 175.& place himself there as on a Throne, that he may rule the conscience, and command the whole man by his Word & Spirit.

XIX. He that by seducing seeks to thrust men away from the beleife and worship of the only true God, Father, Son, and Holy Ghost, doth deserve to be punished for his very attempt and endeavour to subvert p. 480soules, though he doth not prevaile with one soule to depart from God. Because he hath sought to thrust thee away from Jehovah thy God Deut. 13. 10. The very murtherous attempt of killing a soule by abusing, an Ordinance of God, corrupting of Religion, telling lyes in the name of the Lord, fathering our own damnable lyes upon the holy …pirit, is a Capitall crime.

20XX. Christians are in a worse condition then the Jewes were, if men may seduce our wives and children into such opinions and practices as will certainly undoe their souls to all eternity, and wee must onelyonly intreat them not to seduce our friends to Hell, and the Christian Magistrate hath no power to punish these Soule murthering seducers. This argument is affectionately pressed by sweet Mr. Burroughs in his book of Heart divisions, pag. 23. 24.

I have much more to deliver upon this weighty point; but I remember what Hugo said, That it is best at some time to say nothing, at every time to say enough, but at no time to say all. 6 MA 50

FINIS.

End of the text · Francis Cheynell, The Divine Triunity of the Father Son and Holy Spirit (1650)