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

CHAP. X. (Book 10)

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 Spi∣rituall Christians, and yet deny the divine Nature and distinct subsistences of Christ and his ho∣ly Spirit. (Book 10)

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,* 1.1 that he may be endued with vertue from on high, that is, a magnanimous and more then an Heroi∣call spirit to preach the truth. We must

not feare the face of man in the cause of God; if the Devill might set up his Church in England, wherein Heresie is instead of a Preacher, profaneness and ungodliness in∣stead of Ruling Elders, yet I must be bold to say, that these Seekers whom the Re∣formers called Libertines, are as the Fa∣thers 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 disco∣ver that this is Atheisme;* 1.2 whether reigning Atheisme or no, let the Socinian Seekers and Deifyed Atheists judge. Whosoever transgresseth and abideth not in the Doctrine of Christ [hath not God;] he who abideth in the Doctrine of Christ, he hath both the

Father and the Son. The second Epistle of Iohn the ninth verse, Who is a lyar but he that denyeth that Iesus is the Christ? He is Antichrist that denyeth the Father and the Son. Whosoever denyeth the Son, the same hath not the Father, 1 Ioh. 2. 22, 23, 24. He who hath not the true God, Father, Son, and holy Ghost for his God, is an Atheist; for if he do acknowledge a false God, a false God being no God, it must still bee granted that no man can bee excu∣sed 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 affec∣ted 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 God∣head written in their hearts by the finger of God,* 1.3 though many of them have made a very unhappy progress in this devillish stu∣dy; for the devils themselves have not at∣tained to any Atheistical 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;

* 1.4 the Devils beleeve and tremble; but enough of that; the Socinians are Atheists Interpretativè at the least.

It is not enough for Christian Commu∣nicants 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 on∣ly true God; for else we go no farther then Pharaoh that grand Seeker did, when he as∣ked, 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;* 1.5 unless then we do intend to hold Church-Communion with Pagans,

Jews, Mahumetans, we must require some∣what more of those, whom we admit un∣to Christian Communion than a bare ac∣knowledgment 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 al∣ready from the ninth verse of the second Epistle of Iohn,* 1.6 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 acknow∣ledge the Son to be equall to the Father, for this redounds to the glory of God the Father.* 1.7 Phi. 2. 6. 11. We can have no Christian and spiritual Communion with God the Fa∣ther but in his natural Son, and by their Co∣essential 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.* 1.8 When Saint Paul doth enlarge the bounds of Christian Communion as far as he can, he writes thus; Vnto the Church of God which is at Corinth, to them that are sanctified in Christ Iesus, called to be Saints, with all that in every place

call upon the name of Iesus Christ our Lord, both theirs and ours.* 1.9 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;* 1.10 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,

[ I] 1. That Jesus Christ our Lord is but a meere man in glory, a very Creature and no more:* 1.11 and therefore they are blasphe∣mers; and so are all they who say, that they are as much God as Iesus Christ; for these are high swelling blasphemies, such

as the Deified Atheists of the Family of love (with whom I feare Mr. Fry hath had too much acquaintance) do usually vent to the great dishonour of Christ and Christi∣anity.* 1.12

2. That a meere man, a very Creature [ II] is to be worshipped with divine Honour;* 1.13 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 asser∣tions 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,* 1.14 What respect is to be shewn, or Communion ought to be held with blasphemous and Idolatrous Hereticks, who are Seducers also, and do zealously en∣deavour to poyson soules, as it doth well be∣come Apostatizing Renegadoes?

They who are acquainted with Ecclesi∣asticall Writers,* 1.15 know what respect was shewne, or Communion held with Arians and others, who did deny the God-head of Christ, though they did maintaine that Christ was to be worshipped with divine

Honour;* 1.16 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 Ido∣latrous Hereticks, Seducers, Apostates, up∣on the grounds which I shall presently re∣late 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 admo∣tions then one, deny the Godhead of Christ, and the holy Ghost.

I shall begin with Christian Communion,* 1.17 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 [ I] Christian Faith; for all who are come into the unity of the Faith,* 1.18 are come into the knowledge of the Son of God. Ephes. 4 13. And into the knowledge of the holy Ghost, be∣cause these are the Baptismall Principles of the Doctrine of Christ. Acts 19. 2, 3. Heb. 6. 1, 2, 4. Mat. 28. 19. Ioh. 14. 17. 1 Cor. 2. 1, 4, 12, 13. 1 Cor. 12. 13. Eph. 4. 4, 5, 6.

2. They do not agree with Christians [ II] concerning the Adequate Object of Divine and Evangelicall Worship. The Father,* 1.19 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.* 1.20 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 Princi∣ples as that he might take in Iews and Chri∣stians.* 1.21 And Socinus he followed Maho∣mets 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 Mer∣curies: Beza in his Epistle to Petrus Sta∣torius hath given our great wits a faire war∣ning. I have read of one Nuserus a Mini∣ster

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in the Palatinate, who did first fall away to the Socinians, and deny the Tri∣nity, 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 be∣cause 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 impo∣stors, 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,* 1.22 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;* 1.23 he thought it not robbery to be equall with God. Sure Ma∣ster Fry ought to think it robbery to make himself equall with Christ in subsistence,

when Christ is equall to his Father, and hath no humane, but a divine subsistence only,* 1.24 which doth uphold the humane na∣ture which Christ hath assumed; and all Christianity is built upon the divine subsi∣stence of Christ God-man as hath been shewn, and shall be yet more clearely ma∣nifested.

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

3. They do not agree with Christians [ III] concerning the substance of the Gospel, and Covenant of Grace.* 1.25 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 Co∣rinth. 2. 1, 4, 5, 12. 13. They then who do reject the Spirit, and deny his testimo∣ny to be divine, because his nature (as they blasphemously maintain) is not divine, do indeed reject both Testaments, and there∣fore reject the whole Gospel and Cove∣nant of Grace.* 1.26 Moreover this Covenant is made by all three Persons, for the Cove∣nant doth containe the love of the Father,* 1.27 the grace of Christ,* 1.28 and the Communion of the holy Ghost.* 1.29 The Father of our Lord

Jesus Christ doth enter into Covenant to be our Father in the Lord Christ; The Co∣venant is established upon the satisfaction and Righteousness of God-man;* 1.30 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 over∣throw 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 natu∣ral 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 Cove∣nant is to quicken and cure us.

1. To quicken us,* 1.31 for we were dead be∣fore the Medicine came, and Christ and his Spirit raise us from death, and give us a spirituall life.

2. To cure us, for when our Physitian

hath restored us to life, he can more easily restore us to health.

In the Covenant God promises to give us himself,* 1.32 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-essen∣tiall Spirit. And Christ is the only Medi∣atour of this Covenant.

1. We have but one Mediatour and sure∣ly of this Covenant.* 1.33 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,* 1.34 who is God and man in one Person, and therefore we can∣not close with them who will not close with this saving Truth; for this is an Ar∣ticle 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 un∣happy opinion, namely, That the word sub∣sistence

holds forth no more of Christ his being in the Godhead then may be affirmed of every Creature,* 1.35 That whatsoever the head did par∣take 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 blasphe∣mous Bellows printed at Addle-hill in Fe∣bruary 1648. If his confutation be as publike as he thought fit to make his blas∣phemous errour, (which he accounts but a molehill, pag. 17.) he may thank himself.

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

[ IV] 4, I might argue from the very nature of Christian Communion, which is a Chri∣stian and spiritual Communion with the Father,* 1.36 in the Son, by the Spirit; but I have said enough of that already in this ve∣ry Chapter,* 1.37 and handled it practically and at large in the ninth Chapter of this Trea∣tise.* 1.38

[ V] 5. I might argue from the Sacraments of Communion, and seales of that Cove∣nant of grace,* 1.39 which they who do deny the Trinity overthrow, as hath been pro∣ved.

[ I] 1. In Baptisme we Christians are devo∣ted and consecrated to the beliefe, worship, and service of God the Father,* 1.40 God the Son, and God the holy Ghost, who are all three

one and the same God, the only true God blessed for ever; and therefore they who do not beleeve and worship God the Son, and God the holy Ghost as the same God with the Father,* 1.41 do indeed renounce the Faith and Baptisme of Christians;* 1.42 they take away the Adequate Object of Christian Faith,* 1.43 and Evangelical Worship.* 1.44 God promises to be a Father,* 1.45 Saviour, and a Comforter to us; he seales his promise to us by Baptisme and fullfils his Promise by giving us his Son for our Saviour,* 1.46 and his Spirit for our Sancti∣fier and Comforter;* 1.47 for he shews himself to be a Father to us in Christ by sending the spirit of Regeneration and Adoption into our hearts;* 1.48 We are regenerated by the spirit of God, adopted into the Family of God, married to the Son of God, that we may be heires and coheires with Christ the King of Heaven, and Lord of Glory; and all this is to oblige and encourage us in the beliefe, worship, and service of Father, Son, and holy Ghost.

2. In the Sacrament of the Lords Sup∣per [ II] we Christians sanctifie the Name of Christ the natural Son of God, and the name of the Co-essential Spirit;* 1.49 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 suf∣ferings of our crucified Redeemer the Lord of glory, are in this great Ordinance evi∣dently

set before the eye of our faith, that by the grace of Christ, assistance and fel∣lowship 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. compa∣red with 1 Cor. 10. 16.) and of the Spirit of God. 2 Cor. 13. 14 This is the grand Ordi∣nance for the highest,* 1.50 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 sa∣ving 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.

[ I] 1. When we see the Bread and Wine consecrated and set apart for this holy use, we should consider the unspeakable love of God the Father,* 1.51 setting his co-essential Son Jesus Christ apart in his secret and eternall Counsell for to be the Surety and Saviour

of his chosen people: This is the great mystery, which the very Angels desire to look into, and which will be the subject of all the praises and Hallelujahs both of Saints and Angels to all eternity in the highest heavens.

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

3. When the Bread and Wine is distri∣buted [ III] and divided, we should meditate upon the Application of Christ crucified to every one of our own soules in parti∣cular;* 1.52 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,* 1.53 Son, and holy Ghost, and with the most pretious Christians, who are sound in faith and ho∣ly in life.

We can never understand the Presence,* 1.54 Institution, and mind of Christ in this Ordi∣nance, unless we beleeve the cursed condi∣tion of men in their naturall estate, the divine nature and person of Christ, the greatness of the price that was paid for the

satisfaction of Gods justice, and appeasing of Gods wrath, who did not spare his own Co-essential Son, but manifested his hatred against sin, and love to his Elect in not spa∣ring 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 Sa∣crament, and is really evident to the eye of faith,* 1.55 Gal. 3. 1. And whosoever looks up∣on these great mysteries of the Gospel as fan∣cies, and doth not beleeve them to be reall things truly exhibited, really presented to beleevers in a Sacramental, mystical,* 1.56 spiri∣tual 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 Com∣munion with Christ for mortifying of our lusts,* 1.57 and encrease of all our graces by his spirit, untill we beleeve this grand mystery of Faith; and we are then experimentally acquainted with the mystery of Godliness when we have been made drink into one Spirit with Christ and his Members, when we look upon him whom we have pierced by our sins, and acknowledge him to be the natural and Co-essential Son of God; there can be none of those fiduciall breathings after Christ, Penitential meltings before him, or obediential closings with him, as is

evident by our ninth Chapter untill we do in some measure beleeve this mystery of Faith, and understand the substance of the Covenant of grace, which is sealed in this Sacrament by God, and must be actually renewed by every good Communicant; our Meditations, Faith, Love, Repentance, Joy, Thankfulness, will not be rightly pla∣ced or exercised, if this grand mystery of Faith and Godliness be rejected by us.

6. I might argue from all the Offices of [ VI] Christ; they who do not beleeve the di∣vine nature of Christ,* 1.58 do utterly disable Je∣sus Christ from being a Mediatour, a Priest, a Prophet, a King, for the saving of his peo∣ple 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 de∣pose Christ from that spirituall and heaven∣ly 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-essenti∣all Trinunity. But I have said enough of that in the former part of this Book.

I pass on to enquire what civill respect [ II] is due to such as do deny the divine Nature of Christ and his holy Spirit; That one Text to my apprehension,* 1.59 2 Ioh. 9. 10, 11. containes a very full and satisfactory an∣swer; Whosoever transgresseth and abideth

not in the doctrine of Christ, hath not God; he that abideth in the doctrine of Christ he hath both the Father and the Son. If there come any unto you and bring not this doctrine, receive him not into your house neither bid him God speed. For he that biddeth him God speed, is partaker of his evill deeds.

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

1. That such Points of Religion and Worship as are necessary to be known and beleeved for the maintenance of Christian,* 1.60 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 un∣blameable in their life and conversation, be seduced into any errour which doth contra∣dict, 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 im∣portance of the truth which is denyed, the danger of the errour maintained, the sad consequences of both, that if their con∣science be not feared, they may return from their beloved and damned errours.

4. If after all this meekness, patience,

and forbearance, all Christian instructions, and brotherly admonitions, they do (as men that are judicially blinded for sinning against conscience)

1. Persist in their errour.

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

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

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

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

These bold Atheists (for they deny the on∣ly true God, Father, Son, and holy Ghost) may without any scruple be rejected from Christian Communion.* 1.61 For there is cer∣tainly some lust or other which hinders them from seeing the truth,* 1.62 or professing that they do see it, and therefore it may be taken for granted that these men are ob∣stinate, self-condemned men, men that combine with their Wills and Lusts against their own conscience, and cleare shining Scriptures. And therefore these men cannot

complaine that they are punished for their con∣science, 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 de∣scribed.* 1.63

To which I answer,* 1.64 Be pleased but to consider what hath been delivered in this very Chapter already,* 1.65 and compare it with the foregoing Chapters, and with the ma∣ny blasphemous Pamphlets which do pass up and down without controule in this li∣centious Age (in which men adventure up∣on 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 fol∣lowing of pernicious errours which are contrary to his own conscience, unless he be judicially blinded by God for his custo∣mary 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 na∣turall conscience.

3. Though conscience may be quiet

whilst men are exercising their wits to maintaine some errour which is contrary to those mysteries of faith, which transcend naturall reason, and are repugnant to the corruption of reason, especially, if they (are engaged in multitud•• of business, con∣nived at by such as sit at sterne, and) do thrive and prosper in the world;* 1.66 Yet consci∣ence 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,* 1.67 and prove them to be Inward Hereticks.

4. We must distinguish between specu∣lative Atheists,* 1.68 such as Libertines and Enthysiasts usually are;* 1.69 and Practical A∣theists, 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;* 1.70 for I do not speak of such as talke vainly and blasphemously also in the heat of disputation, or in a sud∣den Paroxysme of Temptation.* 1.71 But he who doth upon mature deliberation,* 1.72 after the ap∣plication

of so many gracious remedies (with such meekness of wisdome as hath been said) deny the Godhead of Christ after it hath been made plaine to him, that if he hold this errour he doth overthrow the Foundation of the Christian Faith, and de∣ny 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 consequent∣ly that we are not redeemed,* 1.73 and cannot be justified by Christ, if he be (as they blas∣phemously say he is) a meere man in glory; Finally, that if all his faith be carnall confi∣dence, and all his worship Idolatry, it is im∣possible 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,* 1.74 he is a subverted and self-con∣demned Heretick,* 1.75 an Apostate-Idolater, Blasphemer, &c. and therefore we may safe∣ly reject him from Christian Communion, and deny all civill respect unto him: for it is to be feared he is of their strein who said,—Mat. 21.—38. This is the heire, &c.

The Princes and states of Germany in

their 100 grivances, Erastus and some others would have Church-censures passed upon Hereticks, Apostates, &c. but they desired that profane persons and scanda∣lous livers might be spared; a Doctrine fit to be preached amongsta 1.76 Cyclopes, men that have no sense or care of piety, a Do∣ctrine fit to usher in Atheisme, or Popery. For they say theb 1.77 Pope may be deposed for Heresie, but not for a profane or scan∣dalous life.c 1.78 Grotius on the other side, and some of his followers would have scanda∣lous persons excommunicated, but those (whom the reformed Churches have con∣victed 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 Mer∣curiall Grandees affect.

If we had but another Cassander, and an∣other Acontius to compose a new Con∣fession 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 Eng∣land

in hereticall, profane, and scandalous combinations.

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

Acontius came forth of Italy (as Alciate,* 1.79 Blandrate, Gibrald, and both the Socinus's, Laelius, and Faustus did) and lived in the time of Socinus the Elder and Younger al∣so; the Elder Socinus died 1562. and prin∣ted 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 Soci∣nians.* 1.80 When the followers of Socinus did begin to seduce, up starts Acontius and pleads for seducers. When the Arminians do en∣large the bounds of communion so far, as to take the Socinians into Christian Com∣munion,* 1.81 they constantly urge the autho∣rity of Acontius in their Apology, and in their answer to the Reverend Professours of Leyden. Acontius thought fit to lay aside the ancient Confessions of Faith, and compose a new Creed, which Socinians may subscribe. He came into England under a faire pretence of being banished for Christs sake; but certainly his greatest danger was

of being called into question for his intimate confederacy with such as were no great friends to Iesus Christ. Iudicious Pareus looked up∣on him as a sneaking Solicitour for the So∣cinians, and as fast a friend to them as Bon∣finius 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 Strata∣gems printed in the yeare 1565. was prin∣ted againe in the yeare 1610. And as I re∣member, 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.* 1.82 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 Transla∣tour of it. We were at that time required to look after all books that were pernici∣ous or dangerous. and I did complaine to the reverend Assembly sitting at Westmin∣ster, that there was such a Book lately pub∣lished, dedicated to both Houses of Par∣liament. to the Generall, and Lieutenant Generall of all the Forces raised for the defence of the Common-wealth, and re∣commended

to the Parliament, Army, and City as a Book fit to direct them how to distinguish truth from errour in that Junc∣ture of time.

Moreover, the Translatour in his Epi∣stle 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 re∣maining Books; which all who have read, know,* 1.83 containes the quintessence of those poysonous dregs which are in his third Book (now Englished) not so generally observed by unwary Readers. Whereupon the Reve∣rend 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 won∣der at that.

1. Because the Book is written with much Art,* 1.84 and the malignity of it very closely couched.

2. There are many plausible pretences, faire insinuations,* 1.85 and divers religious ex∣pressions in it. The man was master of his Passions as well as Art,* 1.86 or else he had not been such an excellent Agent and Sollici∣tour in so bad a cause, and so compleat a

Courtier as indeed he was.

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

4. He hath many excellent passages which are of great use against the Pa∣pists.

But that which we admired at, was, that a member of our own Assembly should re∣commend the Book. It was therefore de∣sired 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,* 1.87 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 ba∣nished out of the lines of Christian Com∣munication. And therefore Dr Voetius doth in the very same breath commend Mr

Dury sor•• leaving out the Socinians in his Proposals for peace, and condemn Acontius for taking of them into his Syncretisme; his words are these,

Si percurrantur Historiae, & sexcenti li∣belli (ut vocantur) Pacifici (quorum Cata∣logi editi cum consultatione Cassandri, & nu∣per cum libello Iohannis Duraei de pace Eccle∣siasticât inter Evangelicos procurandâ) non invenies communi pace quae petitur, aut prae∣tenditur,* 1.88 Anti-Trinitanos comprehendi. Fi∣dem etiam faciunt illa, quae anno 1635 Soci∣nianis 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 aa 1.89 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 hisb 1.90 Catholike Creed, in which there is ac 1.91 Snake lurkes, which doth not hisse, but sting; for this moderate man

did never say, that it was necessary for our Salvation to know and beleeve that the Fa∣ther, 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 attain∣ment of Salvation. But Acontius is not very modest when he comes to pass sentence up∣on the Ancients who were rigidly Ortho∣doxe, 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 ho∣ped

that by this meanes he might recover his health. But that he knew all those things which the Church hath for a long time ac∣counted as Articles of Faith necessary to be be∣leeved to salvation, how likely a matter it is, I leave it to every man to judge.* 1.92 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,* 1.93 which that we might be saved, ought both to be, and to be performed: As that our sins

were to be abolished,* 1.94 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 con∣cludes thus.

Doubtless that it may evidently appeare to us that these things are likewise necessa∣ry to be known,* 1.95 either we must have a plaine Text of Scripture that shall pro∣nounce, Whatsoever is necessary to be done, that also (to attain salvation) must necessa∣rily be beleeved.— But there is no Testi∣mony of Scripture that I know which pro∣nounces, 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 attain∣ment of salvation; and therefore he left it out of his Catholick Creed, and Syncre∣tisme, 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 belee∣ved, that he was one Person) with God the Father. You may hereby understand the

modesty of the man and cry out as he did, Ein modestiam satis peorfrictam, usque ad os impudentiae perfrictam. But if his seventh Book (which the Translatour durst not ad∣venture 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. Judiciousa 1.96 Pareus, and the Synod of Lublin were able to detect him for all his courtship and hypocrisie; and D.b 1.97 Voetius doth assure us, that if the Reformed Churches had taken Acontius his third and seventh Books into their conside∣ration, 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 Ecclesi∣astical

Writers can readily declare what difficulties they wrestled with,* 1.98 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 offe∣red to them upon plausible and tempting conditions. They who have read the Acts of the Nicene, Syrmiensian, and both the Ariminensian Councels, Athanasius, Hilary, Epiphanius, Nicetas, Socrates, Sozomen, Theodoret, Augustin, know this to be as cleare as if it were written with a Sun∣beame. Was there not an Anathema denoun∣ced against Liberius by great Hilary for yiel∣ding to such a Syncretisme with the Ari∣ans, as Acontius did propound for an Ac∣commodation between Christians and So∣cinians? pardon the harshness of that ex∣pression; 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 A∣rians for to be Christians, because they de∣nied the true Christ, who is God-man, the on∣ly Mediatour and Saviour of his people from their sins.

Melancthon and Bucer were men of great prudence,* 1.99 modesty, and moderation, as well as piety and learning, but they ne∣ver 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 Confessi∣ons of faith received in the foure first gene∣ral Councels. They who deny the God∣head 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 im∣piety in denying worship to the holy Ghost, their horrid blasphemies to the dishonour of Christ and Christianity, their poysoning of soules, disturbing of Chri∣stian 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 considera∣tions I was desired to make a report to the Reverend Assembly concerning the danger

of translating and Printing of Acontius in English; the heads of the report were briefly these.

The Report made to the Reve∣rend Assembly. March 8. 1647-48.

By Mr Cheynell.

We humbly conceive,

THat Acontius his Enumeration of Points necessary to be known and belee∣ved for the attainment of Salvation is very defective.* 1.100

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

2. Although Acontius doth acknowledge Christ to be truly the Son of God,* 1.101 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,* 1.102 is in our judgement clearly expressed in the holy Scriptures, 1 Joh. 5. 7, 20. compared with Joh. 17. 3.

We do therefore conceive,* 1.103 that Acontius was justly condemned, because he maintains that the points of Doctrine which he menti∣ons, are the only points which are necessary

to be known and beleeved,* 1.104 and did not hold forth or mention the points aforesaid as ne∣cessary 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 ex∣pressions, that as we conceive the Socinians may subscribe it, and yet retaine the worst of their blasphemous errours.

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

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

Upon these few heads of the Report I discoursed somewhat affectiontely, and freely, according to the weight and mo∣ment of the Point in Question. And there∣upon the reverend Assembly did unani∣mously desire the Prolocutor to perswade me to print something about that Argu∣ment, as soone as the heat of our employ∣ment at Oxford was over for the satisfacti∣on of the Kingdom. I am very willing to obey the Commands of that Assembly fa∣mous for learning and piety, even to the admiration of those great Schollers, whose hearts were once espoused to another In∣terest. 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 cen∣sures which have been passed upon men of whom this Age is unworthy. But I must hasten, for my Book begins to swell be∣yond its just proportion, and I am called away to another service, which cannot be performed at any other time.

Acontius hath invented very pretty di∣versions instead of Excuses to abate our zeale against the most dangerous errours;* 1.105 he saith, that Hereticks do not intend to make Christ a lyar; the controversie between them and us is not concerning the truth, but con∣cerning the meaning of the words of Christ.

To which I answer, that he who beleeves the words of Christ in the sense of Antichrist, and rejects the sense of Christ, and his Spirit, is not a Christian, but is indeed and truth An∣tichristian.* 1.106 The sense of Scripture is the Scripture, and therefore if men be per∣mitted 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.* 1.107 Grotius in the daies of his modesty refused to sollicite in the be∣halfe of the Socinians, and professed that he did not know a man in the grand Assem∣bly in Holland, that would not pronounce the Socinians accursed. The distinguishing

question, which was then put, was the old question, Do you beleeve that Christ is God by nature? If you do not, you are an Ari∣an; and if you be an Arian, you are no Christian.

Acontius reckons up some things as neces∣sary to beleeve which are expressed in Scrip∣ture, & some other things which are necessa∣rily 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, justifi∣cation, 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 Re∣ligion, 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 worship∣ping one whom they esteeme to be a meere man, and refusing to be washed and pur∣ged with the bloud of the Covenant, will justifie all that reject them and their Con∣federates from Christian Communion.

I am not at leasure to handle the Ma∣gistrates

duty in this point; nor are many of them at leasure to consider all that is fit to be considered in that weighty point; but for the present satisfaction of such as know not how to study in these busie times,* 1.108 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 Of∣ficer of the Church to molest, oppresse, or persecute any man for Righteousnesse sake; [ 1] he who doth persecute a man for following his conscience when rightly informed by the Word and Spirit of the Lord Jesus,* 1.109 doth certainely persecute the Lord Jesus Christ. Saul,* 1.110 Saul, why persecutest thou me? I am Iesus whom thou persecutest; it is a fit Text to be preached on this twenty second of February 1649. But I am now learning another Lesson, which is to suffer persecuti∣on patiently for righteousnesse sake, and pray for such Benefactours, who do besides their intention, and against their will, make Christians happy by endeavouring to make them miserable in their outward man by an unexpected persecution. Yet I could not but take notice of the seasonablenesse of this truth, and put down the day, the moneth, and the yeare, as the Prophet did. Ezek. 8. 1. And it came to passe in the sixth yeare, in the sixth moneth, in the fifth day of

the moneth, as I sate in mine house, and the Elders of Iudah (the Princes of the people) sate before me, &c. The great Statesmen were at leasure now in the time of the Captivity to hear the Prophet; if they would have heard, beleeved, obeyed be∣fore, they had never gone into Captivity; for the misusing of the Prophets, and de∣spising of their message was the sin against the most Soveraigne remedy;* 1.111 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 [ II] following his mis-informed conscience, un∣till he hath been better informed and spiri∣tually admonished (as we have formerly shewn) twice or thrice, and is so uncon∣scionable as to despise good information, reject prudent and faithful admonitions contrary to the doctrine of godliness and all good conscience:* 1.112 for of such a man the Apostle saith not only that he is perver∣ted, but he is subverted, Tit. 3. 10.

3. The Ministers of God, the Civill [ III] Magistrates, and the Ministers of Christ, and all Church-Officers whatsoever must

joyne together and uphold one another in the discharge of their several duties, that they may be in a capacity to revenge all disobedience, and execute the judgement that is written, Rom. 13. 4. 2 Cor. 10. 6. I Cor. 4. 21. Deut. 13. 10, 11.

[ IIII] 4. Heretical Seducers, Blasphemous A∣postates, 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 King∣domes; and therefore they must be driven from the sheepfold, lest the very vitals of Christianity be corrupted, Religion de∣stroyed, many soules poysoned, God ex∣tremely dishonoured, the Church and State endangered, as is fully declared unto us in the holy Scriptures of truth.

[ V] 5. God doth work by these Legal ter∣rours and executions of vengeance some∣times 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 Ma∣gistrate as his Minister and Instrument for the overawing of the people by inflicting

exemplary punishment on such as do speake lies in the name of the Lord,* 1.113 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,* 1.114 be∣cause there is a reason given which is of ge∣neral 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 com∣mitted against clearer light.* 1.115 And it is of ge∣nerall 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,* 1.116 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 wic∣kedness. Deut. 13. 11. The Lord is acquain∣ted with the frame of our hearts and spi∣rits,* 1.117 and he doth propound such remedies as are proper & suitable to our distempers; and he who doth ordaine such remedies will make them effectual by his own Spirit,

who doth often sanctifie legal terrours, and outward afflictions, and makes them sub∣servient 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,* 1.118 according to the Ordinance of God expressed in the thir∣teenth 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 re∣straine 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 pu∣nishments 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 in∣terest 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,* 1.119 but by affrighting them with legall terrours from all those sins, unto which they are tempted by selfe interest in

this tempting age, Men that will not berus∣led by Law or Gospel, or conscience rightly informed by both but do indeed seare their consciences, and harden their hearts both a∣gainst 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 Ob∣ject [ 6] and the End of the Magistrates Power.* 1.120

1. The immediate Object of the Magi∣strates 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 Socie∣ty; 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 to∣gether and you have the Adaequate end of the Civill power of Christian Magistrates over all in their Dominions, who have gi∣ven up their names to Jesus Christ. The Apostles themselves, and the Churches planted by them, begged this favour of God for Kings in their time (when you know who they were that Governed the

World) that God would so far over-rule their Rulers,* 1.121 that the Christians might lead a quiet and peaceable life in all godli∣nesse 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 Chri∣stianity, [ 7] and made wise enough to discern between fundamental Truths,* 1.122 and damna∣ble 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 instruc∣ted ye Iudges of the earth; serve the Lord with feare, and rejoyce with trembling; kiss the Son least he be angry and ye perish from the way, &c. Psal. 2. 10, 11, 12. compared with Deut. 17. 17, 18, 19, 20. and 1 Tim. 2. 2.

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

VIII. God doth freely reveale and com∣municate [ 8] himself to all true-hearted Ma∣gistrates 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 Mini∣sters) of God for their own,* 1.123 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 [ 9] Rule of Civil Righteousness prescribed un∣to them by God, then that which God gave by Moses,* 1.124 and such as have expoun∣ded Moses in the Scriptures of truth. This one Proposition fully explained and con∣firmed would put an end to this unhappy controversie between all judicious and in∣genuous men. We cannot in equity extend

the Law of Moses to such as never entred into any Covenant with God, nor to any that are led away in their simplicity before they have been better instructed and ad∣monished once and again; nor to such as do in a Christian and Peaceable way dissent from their brethren in points of lesse con∣sequence; But we extend the Law of Mo∣ses to seducing Apostates, blasphemous He∣reticks, 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,* 1.125 that they may be punished according to their several demerits.

I need not say any thing of such distur∣bances of the Civil peace as tend to the destruction of the lives or soules of men.* 1.126 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 Christi∣an 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 spiri∣tuall Instructions, admonitions, Censures, will do no good upon these self-condem∣ned persons they are even ripe for Civill Censures. When the Wolves come into

the Sheepfold, the Sheep run to the Shep∣heard; the Magistrate is a Civil Shepheard, (as is confessed by all) and the Civil Shep∣heard 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, [ 10] blasphemous Hereticks, and Idolatours, by the Civill Powers, hath exceedingly strengthened the hands of Antichrist, and been very prejudicial to the Church of Christ I am not at leasure now to relate the mischiefes which happened in the days of Constantius, Valens, Iulian, and others, who were Patrons of seducing Apostates and blaspheming Hereticks.* 1.127 Iulian thought that a Toleration of Heresies, and a suppres∣sing 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 * 1.128Augustine doth well observe) would soon overthrow the power of Christianity.

[ 11] XI. The Toleration of Blasphemous He∣retikes, Seducing Apostates and grosse Ido∣latours hath too often introduced a persecuti∣on of Saints.* 1.129 Apostates are of all others the most keen and bloudy Persecutours, wit∣nesse Iulian. And when subtile Seducers are tolerated, they will quickly be counte∣nanced, employed, preferred; and then woe be to all Orthodoxe Saints, I meane men ••ound in the Faith,* 1.130 holy in life, and peace∣able in their conversation. The toleration of Seducers made the world turne Arian, as Ecclesiasticall writers shew; and the Tole∣ration of Seducers made the world Antichri∣stian,* 1.131 as M^r. Cotton proves. And how the Christian world hath been, not onely sha∣ken, but even broken by the Arian, and E••tychian persecutions, by the insurrecti∣on of the Macedonians in Greece, and by the Antichristian warres and persecutions for many hundred years, is evidently pro∣ved by sad and experimentall demonstrati∣ons. 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 Mi∣caiah with his fists. Muncer, Becold &c. who were so tender and careful to preserve

the Tares, would not suffer the wheat to grow till harvest.

XII. We must distinguish (as judicious [ 12] Davenant did) between tolerable and in∣tolerable errours; simple,* 1.132 and complicate errours, as others speak: There are corri∣gible and incorrigible Heretikes, some He∣reticks are but perverted and they are teach∣able,* 1.133 others are subverted, men that are smitten with a Spirit of Obstinacy, impeni∣tent and self-condemned men, condemned Formally by their own conscience, or Vir∣tually by their proud and stubborn con∣tempt 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 en∣deavour to thrust away others from the be∣liefe or worship of the only true God, Fa∣ther, Son, and Holy Ghost. The Calvi∣nists 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* 1.134 grant that seditious blasphemous seducing Here∣tikes

Idolators and Apostates are when they grow incorrigible, to be punished with death, aswell as Sorcerers, Traytours or Adulte∣rers. Let them name one of us (saitha 1.135 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 (saithb 1.136 M^r. Calvin) might have saved his life, if hee had been a modest Heretike.c 1.137 Master Cotton approves the De∣cree of the Senate of Geneva for punishing of Servetus with death. No judicious Pro∣testant will affirme that errours are to be con∣futed with fire, and faggot, but with meek∣nesse of wisedome expressed in faithfull instru∣ctions 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 intole∣rable errour, that is, twisted and compli∣cated with blasphemy, Apostacy, Obstina∣cy, 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 melan∣cholike, and some of them are mad, and

mad men must be bound, or at least not per∣mitted 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-go∣vernment, then that Magistrates should not suffer any to go about with plague-sores run∣ning on them. Seducing Apostates, Blas∣phemous 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 [ 13] Soules,* 1.138 the happinesse of Christian socie∣ties 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 Magi∣strate 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 Ma∣gistrate cannot performe any act of Civill-justice in Faith, But it is indeed too evi∣dent to be denyed,* 1.139 that

All divine lawes which concern the pu∣nishment of Morall transgressions, are of perpetuall obligation,* 1.140 and therefore still remaine in force according to their sub∣stance

and generall equity, abstracted from speciall circumstances, Typicall Accessories, and the old formes of Mosaicall Poli∣tie, 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 na∣ture, 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* 1.141 Lawes is immutable, and that reason is sometimes expressed and declared: But it is not ne∣cessary that there should be any expresse rati∣fication of every Morall Law in the New Te∣stament, which is plainly delivered in the Old.

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

II. The Magistrate is to act in Christian

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

XIV. The Happinesse of Civill societies [ 14] aswell as Church Assemblies doth much de∣pend upon the punishing of Antichristian Heretikes, seducing Apostates, &c. accor∣ding to the nature and measure of their of∣fences. In all Civil States whose Acts are re∣corded in sacred or profane stories, the Ma∣gistrates 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 main∣tenance of Superstition and Idolatry, of a false Religion and false Gods. Socrates, Theodorus and Protagoras, famous Philo∣sophers, were all three condemned at A∣thens by the Law against Irreligion. But let us look into Christian states.

When the means of Instruction and Re∣formation have been vouchsafed to a people

that are in Covenant with God, and they corrupt the truth and worship of God; the Lord doeth not onely punish degenerate Churches, but even Civill states, Princes and People for this Spiritual Pollution. The Turke was let loose from the River Eu∣phrates to punish the worshippers of Ima∣mages, 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 ho∣nour, health, riches, peace, safety, settle∣ment, if Faith and Piety be overthrowen by the indulgence of that state, if Seducers bee permitted to poyson soules, to teach damnable Doctrines, and perswade men to deny the Lord that bought them, to deny his divine nature and subsistence, his Offices and the efficacy of them; nay, his very Redemption by way of purchase, by way of proper and alsufficient satisfaction as the Socimans do? The patience and bounty of God acting as it were by Praerogative is

gloriously manifested in our dayes, but sure∣ly 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 Co∣essentiall 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 [ 15] sword; it doth therefore belong to the Magistrate to smite with the sword, but the Church may exhort the Magistrate to doe his duty. 1 Kings 18. 40.

XVI. We must distinguish between Chri∣stian [ 16] Forbearance, vouchsafed to weak Bre∣thren, that they may live quietly in all god∣linesse and honesty: and Antichristian in∣dulgence extended to blasphemous Here∣tikes and seducing Apostates, that they may live quietly in all ungodlinesse and disho∣nesty to the infection and seduction of o∣thers. 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 spiri∣tuall [ 17] for the conversion of Sorcerers, Adul∣terers, Murtherers, as for recovery of blas∣phemous Heretiks and seducing Apostates, and therefore they who plead for the Tolera∣tion

of these obstinate persons in hope of their conversion, doe indeed proclaime a generall [ 18] pardon for all malefactours, save such only as sin against the Holy Ghost.

XVIII. They who permit men to deny supernaturall Principles, do permit them to overthrow the Gospel, which is not wri∣ten 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 concer∣ning 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 Testa∣ment is as divine and supernaturall a Reve∣lation 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 Pro∣phets;* 1.142 because all the Law and the Pro∣phets 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 over∣throw both the Old and New Testament, and be Antiscripturists without controule: nay it wil if this absurdity be granted, clear∣ly follow, that the Magistrate may punish such severely who deny the truths which are wrote in Aristotle, but must not touch them

who deny all the supernaturall mysteries of Faith Written in the Book of God; Blush ye Heavens, and be ashamed O Earth at the Atheisticall libertinisme of this licentious age. Seducers who did thrust men out of the way which the Lord commanded them by his written word to walk in,* 1.143 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 Chri∣stians 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 de∣sire 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 con∣science, [ 19] * 1.144 & place himself there as on a Throne, that he may rule the conscience, and com∣mand the whole man by his Word & Spirit.

XIX. He that by seducing seeks to thrust men away from the beleife and worship of the only true God, Father, Son, and Holy Ghost, doth deserve to be punished for his very attempt and endeavour to subvert

soules, though he doth not prevaile with one soule to depart from God. Because he hath sought to thrust thee away from Jeho∣vah thy God Deut. 13. 10. The very mur∣therous attempt of killing a soule by abu∣sing, an Ordinance of God, corrupting of Religion, telling lyes in the name of the Lord, fathering our own damnable lyes up∣on the holy ••pirit, is a Capitall crime.

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

I have much more to deliver upon this weighty point; but I remember what Hugo said, That it is best at some time to say no∣thing, at every time to say enough, but at no time to say all. 6 MA 50

FINIS.

Notes

• * 1.1

  Luk. 24. 49 Magnitu∣do animi ad praedi∣candum ••∣vangelium necessaria ex alto promittitur. D. A••ting.
• * 1.2

  An etiam Abnegatio Christi quae fit corde in Ep••cureis∣mum pro∣lapso 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 Marnixi∣um 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.
• * 1.3

  Vide John. Junium in Refutatio∣ne Prae∣lect. Socini cap. 2. & D. Rivet. in Psal. 10.
• * 1.4

  D. Voet. de Atheismo. Ignorans quis sit De∣us 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 Ari∣anis 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 con∣tradicens & 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 blas∣phemante.
• * 1.5

  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.
• * 1.6

  The Fa∣ther and his coequal Son are to be honou∣red with equal ho∣nour.
• * 1.7

  Christian communion with the Father in his natural Son by their co-es∣sential spi∣rit.
• * 1.8

  The largest bounds of Christian Communi∣on.
• * 1.9

  We can have no Christian communion with such as deny the Godhead of Christ.
• * 1.10

  Vide Epi∣stolas Martini Seidelii Silesii a∣pud Soci∣num de A∣doratione Christiad versus Christian—Franc∣ken. & Francis∣cum Da∣vidis. Catechis. Racov. The Soci∣nìans are blasphemous and Idolatrous Hereticks.
• * 1.11

  The Family of love. H. Nico∣laus Fami∣liae Carita∣tis: Pater dixit, Ego sum Deus. Vide The∣odor.
• * 1.12

  Cornhert in Speci∣mine injustitiae Deificati Hen Nicolai Praefat. Mr. Fry his Bellows. pag. 16.
• * 1.13

  Mr Fry his proud blas∣phemy.
• * 1.14

  The grand question concerning Christian communion with blas∣phemous Idolaters, seducing Hereticks, and base Apostates.
• * 1.15

  Vide Go∣marum, Voetium, Zanchium, Polanum de Trini∣tate. Jod.
• * 1.16

  Coc•• The∣saur. Ca∣thol. lib. 1. Goldast. in Imperial. constit. Tom. 3. Elmen∣horst. com. ad Genna∣dium.
• * 1.17

  The Rea∣sons why Socinians are rejec∣ted from Christian communion
• * 1.18

  The com∣mon unity of the Christian Faith.
• * 1.19

  The Ade∣quate ob∣ject of Di∣vine and Evangeli∣cal worship
• * 1.20

  They who deny the Trinity are apt to close with Iews and Turks.
• * 1.21

  Vide Epi∣stolas Sei∣delii apud Socinum de Adora∣tione chri∣sti. Videl. de Deo synago∣gae. lib. 1. cap. 2. so∣cinismus ex Mahu∣metismo 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 praecep∣tor Classicus Scholae Marpurgensis. Vide D. Voetii Antidota Generalia adversus Socin. pag. 437. 438. Abrah. Calovium••
• * 1.22

  Mr Fryes blasphemy.
• * 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Phil. 2. 2.
• * 1.24

  Error Per∣sonae fata∣lis error est.
• * 1.25

  The sub∣stance of the Gospel, and the Co∣venant of Grace.
• * 1.26

  The Con∣tents of the Covenant of Grace.
• * 1.27

  Gal. 5. 5.
• * 1.28

  2 Cor. 13. 14.
• * 1.29

  Eph. 2. 18.
• * 1.30

  Socinis∣mus est haeresis pestilen∣tissima, di∣vinitatem Christi spiritus{que} abnegans, viamque per pro∣priam vitae obedienti∣am ad coe∣lum affec∣tans. Socinia∣nism over∣throws the Covenant of Grace. Socinis∣mus divi∣nam Chri∣sti essenti∣am, perso∣nam, satisfactionem negans, objectum fidei cultusque tollit, Christianismum evertit.
• * 1.31

  We are quickned and cured by Christ, and his spirit ac∣cording to the tenour of the Covenant of Grace.
• * 1.32

  The Spirit is given by Covenant as a bond of union.
• * 1.33

  Christ God-man is the only Medi∣atour of the Covenant. Christ is God and man in one subsistence or Person.
• * 1.34

  The high importance of this truth.
• * 1.35

  Mr Fry in his Bellows printed at Addle-hill. pag. 15, 16, 17.
• * 1.36

  The na∣ture of christian Communion
• * 1.37

  2 Cor. 13. 14.
• * 1.38

  Eph. 2. 18.
• * 1.39

  The Sacra∣ments of communion
• * 1.40

  Christian Baptisme.
• * 1.41

  Mat. 28. 19
• * 1.42

  Eph. 2. 18.
• * 1.43

  2 Cor. 13. 14.
• * 1.44

  Act. 2. 38, 39.
• * 1.45

  2 Cor. 6. 18
• * 1.46

  2 Cor. 7. 1.
• * 1.47

  Rom 8. 15
• * 1.48

  Gal. 4. 5, 6
• * 1.49

  The Lords Supper.
• * 1.50

  The grow∣ing, saving communion
• * 1.51

  The myste∣ry of the Trinity is made even sensible to us in the h••ly Sacra∣ment.
• * 1.52

  The special application
• * 1.53

  The highest communion
• * 1.54

  Sacramen∣tal know∣ledge.
• * 1.55

  Sacramen∣tal myste∣ries are spi∣ritual and yet real.
• * 1.56

  Joh. 6. 55, 63.
• * 1.57

  Sweet com∣muni••n for hungry Soules.
• * 1.58

  The Offices of Christ.
• * 1.59

  Concerning civil re∣spect.
• * 1.60

  The que∣stion stated in some few conclusions concerning the rejec∣ting of such as are un∣blameable in their life, when they grow obstinate in singing a∣gainst con∣science.
• * 1.61

  Tit. 3. 10, 11.
• * 1.62

  He who persists in •• dangerous error after two admo∣nitions wisely and faithfully dispenced, is condem∣ned 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.
• * 1.63

  Ob.
• * 1.64

  Sol.
• * 1.65

  No man ought to be punished till he sins against con∣science.
• * 1.66

  Conscience will speak when it may be heard.
• * 1.67

  Quidispu∣tat contra internum sensum & naturale conscientiae dictamen, est Heraeticus Interior.
• * 1.68

  4. Atheists.
• * 1.69

  Vide Be∣za••. A••∣not. ad Eph. 2. 12. 1 The. 4. 5, Tit 1. 16. Ps. 10. 11, 13.
• * 1.70

  ••sal 14. Psal. 36. Job 21. 14, 15.
• * 1.71

  1 Cor. 15. 32, 34.
• * 1.72

  A subver∣ted Heretick. Tit. 3. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is quite thrown ess from the foundation, and turned upside down. See Mr Cotton against Mr Williams, cap. 13. pag. 30.
• * 1.73

  The pu∣nishment of subverted and self-condemned Heretikes.
• * 1.74

  Tit. 3. 9, 10, 11.
• * 1.75

  2 Joh. v. 9, 10, 11.
• a 1.76

  Atheis∣mus dici∣tur Synec∣dochice Cyclopis∣mus, quod Cyclopum instar nul∣lam pieta∣tis, & ho∣nestatis curam ha∣beant. D. Voetius de Atheismo. pag. 117.
• b 1.77

  Aen. Syl. de gestis Concil. Basil. l. 1.
• c 1.78

  Grot. An∣not. in. Luc. 6. 22. The Athei∣stical Syn∣crctisme.
• * 1.79

  Acontius detected.
• * 1.80

  In the yeare 1565.
• * 1.81

  Vide Re∣monstran. Apol. p. 11. & Respon. ad Profes. Leydens. pag. 65.
• * 1.82

  Acontius translated into English and prin∣ted in Eng∣land 1647.
• * 1.83

  The third Book of A∣contius which is now in English, is very dan∣gerous. Acontius perused by a commit∣tee of the Reverend Assembly at Westminster, March 164••.
• * 1.84

  Why P. Ra∣mus did commend Acontius.
• * 1.85

  2 Pet. 2. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.86

  Colos 2. 4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.87

  Aliudest scribere u∣ni, aliud omnibus.
• * 1.88

  D. Voet. Tract. de necessita∣te, & utili∣tate Dog∣matis de Sacro∣sancta Trinitate. p. 494, 495.
• a 1.89

  Voet. de Atheismo parte 3. pag. 160. Quamlon∣gé autem abfuerit A∣contius ab occulto So∣cinismo, aut saltem Syncretismo cum eo, discipotest, quòd Sabelliano∣rum haeresin Praecisé excludat, Photinianorum verò minime; imo eos Symbolo suo (lib. 7. p. 341.) non obscure includ••t.
• b 1.90

  Sabelliani ab Acontio extra novum ipsius Catholicum Sym∣bolum & communionem seu Syncretismum collocantur, quia statuunt filium esse eandem personam cum Patre. D. Voet. de Trinitate. pag. 496.
• c 1.91

  Quod ad Acontium dicimus eum me∣ritò 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 asser∣tionibus nunquam 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 trium Personarum statu∣erit, nec adversarios Samosarenum, Photinum, Arrium, Eu∣nomium, Pneumatomachos, aut corum errores rejecerit, conten∣tus solos, ••••los rejectos qui negarent filium non esse alium à Patre. 7••. Voet de Trinitate. pag. 501.
• * 1.92

  Read A∣contius in Latine p. 115, 116. in English pag. 79.
• * 1.93

  Acontius in English pag 70.
• * 1.94

  Per ho∣minem peccati omnis ex∣pertem, virtute immensa•• pr••ptere∣áque Dei filium itemque Deum, & similia. Acont. Strat. pag. 103.
• * 1.95

  Acontius in English p. 70, 71.
• a 1.96

  Pareus Epist. ad N. N. Martii. 1. 1613. Ar∣minium vestrum Sociniani in Poloniâ expresse ut suum nuper no∣minarunt, unà cum quodam Bonfinio, & Acōtio clandesti∣nis asse∣clis, quorum authoritate postularunt à fratribus Orthodoxis fraternitatem, isti verò fortiter recusarunt. Act a ad me m••sit Synodus Lublinensis.
• b 1.97

  Siquidem innotuisset Ecclesiis Reformatis quod tectè in∣nuit 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, Gribal∣dus, Socinus uterque, &c. D. Voetius de Trinitate. p. 495.
• * 1.98

  Vide Acta concilii Niceni, Concil. Syrmien∣sis, anno 357. utriusque Ariminē∣sis, anno 358. Athanasi∣um de Sy∣nodis O∣ratione 2. contra A∣rianos, & ad Serapl∣onem Di∣sput. pri∣ma & se∣cunda contra Ar∣rianos. E∣piphan. haeres. 65. & 73. A∣nathema tibi Liber•• inquit Hi∣larius. Vi∣de Hilar. de Syno∣dis 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.
• * 1.99

  Vide Me∣lanct. Loc com. Exa∣men The∣ologicum. Consilia. Profess. Leidens. in specimine Excepto∣rum. Ve∣del. in Ar∣can. Arm. Pezel. in Disp. de Trinitate. Schevica. de Trinit. Jun. in An∣tapolog. 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. De∣creta Ord. Gen. 1598. de combustione librorum Socini & ejectione Ostorodi & Voidovii ex Provinciis unitis. Soci∣nismum cum Turcismo & Judaismo comparant▪ Trelcatius Se∣nior▪ Gomarus, Vedelius, Voetius. Anti-Trinitarios 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 appellat Epiphanius.
• * 1.100

  Variatur fides, auge, tur vel di∣minuitur—non ratione primae v••∣ritatis, quae est u∣nica inom∣nibus, 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 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.
• * 1.101

  Socinia∣ni Chri∣stum ve∣rum 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 Socra∣tem 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Videl. de Deo Synagogae. D. Voetium de Atheis∣mo, de Symb. de sancta Trinitate, ubi supra. Pelt. Harmon. Praefat. Melanct. Loc. com. exam. Theol. & consilia ejusdem. D. Voet. de Trinitate p. 501. Acontius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 trium per∣sonarum in fundamentalibus assertionibus non statuit.
• * 1.102

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 8. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 8. 32 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Joh. 1. 14. Professio∣nis nostrae Pontifex est naturalis Dei filius. Heb. 5. 4, 5, 6. Heb. 1. 4, 5. Mat. 16. 16, 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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.
• * 1.103

  Regula fi∣dei pusil∣lis mag∣nisque communis
• * 1.104

  Aug. Epist. 57. vide Sym. apud Epiph. in haeresi 72. & quae de consil. Chalced habentur apud Eva∣grium lib. 2. Hist. c. 4. praesertim de spiritu sancto. Consu∣lantur Scholastici de iis, quae necessaria sunt Ne∣cessitate medii vel finis. Bannes in secundam secundae quest. 2. art. 8. Greg. Val. Tom. 3. com. The. quest. 2. punct. 2. Scot. Suarez. Oc∣ham 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 se∣cundū 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 cha∣rity 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 Trini∣tate. Atheus est juxta religionem Christianam, qui Christum ut Deum non colit. Vide sis, orationem D. Jac. Arminii de componendo dissidio Religionis inter Christianos. Arii Sym∣bolum explodendum statuimus; nam si ab aeterno Deus est Pa∣ter, 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, Libertinis∣mus introducit Socinismum, Socinismus destruit Christianis∣mum. Socinus, Acontius, Barleus, nec non Semi-Iudaizantes Arminiani pietatem fovent parum Christianam. Vide Steg∣mannum, Voetium, Videlium de prudentia veteris ecclesiae l. 2. cap. 5, 6. de Deo synagogae, de Arcanis Arminianismi, de fini∣bus 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 abominan∣tur ut Turcae & Iudaei, neque verum Deum, neque verum cultum habent. Nam sine Christo nec verus Deus cognosci∣tur, nec colitur. D. Rivet. Comment. in Hos. 3. p. 116.
• * 1.105

  Acontius his thîrd Book of Strata∣gems.
• * 1.106

  See D. Reynolds his learned conference with Hart.
• * 1.107

  Grotius in Pietate Ord. p. 13. &c. Hic ego opti∣ma fide profiteor, neminem me nosse in omni Hollandiae Conventu, qui non istis opinionibus, & omnibus, & singulis dicturus sit Anathema. Christus est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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. Photi∣um 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 No∣mocan. Tit. 1. c. 1. Al••uinum de Trinitate.
• * 1.108

  Whether seducing Hereticks, and blas∣phemous A∣postates may be pu∣nished.
• * 1.109

  No man is to be puni∣shed till he is unconsci∣onable.
• * 1.110

  Act. 9. 4, 5
• * 1.111

  The High∣way to Captivity.
• * 1.112

  Non tan∣tùm 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sed & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; haereticus post unam alteramque admonitionem re∣pellendus itaque est eversus haereticus, ut qui suopte judicio sit condemnatus.
• * 1.113

  What kind of persons are to be punished.
• * 1.114

  The morall equity of the com∣mand for punishing Seducers: Deut. 13. compared with Zac. 13. and Rom. 13.
• * 1.115

  1. The ge∣neral equi∣ty of this Ordinance.
• * 1.116

  2. The ge∣neral con∣cernment of it.
• * 1.117

  3. The spi∣ritual effi∣cacy of it according to Gods Decree.
• * 1.118

  The Magi∣strate must act as a Mi∣nister of God accor∣ding to the Ordinance of God.
• * 1.119

  Vnconscio∣nable men must be re∣strained by the Sword.
• * 1.120

  The Object and end of the Magi∣strates pow∣er.
• * 1.121

  See Reve∣rend Master Whites way to the Tree of life concerning Humane Authority. Mr. Cotton in his blou∣dy Tenent washed white. cap. 70.
• * 1.122

  Magistrates must study Fundamen∣tall Truths.
• * 1.123

  Godly M¦gistrates a instructed by God in all necessary Truths.
• * 1.124

  The rule of all Christian Magistrates
• * 1.125

  Deut. 13. 10.
• * 1.126

  Arius in Alexan∣driâ una scintilla fuit, sed quia non statim op∣pressa est, totu•• or∣bem ejus flamma de populata est. Hiero∣nymus. Mirabatur se totus mundus factum Ar∣rianum.
• * 1.127

  Iulian the Apostates Designe.
• * 1.128

  Julianus desertor Christi, & inimicus, Haereticis libertatem perditionis permisit, & tum Ba∣silicas haereticis reddidit, quando Templa Daemoniis. Eo modo putans Christianum nomen posse pertre de terris si unita••i Ec∣clesiae, 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 Antichri∣stian; See Reverend Mr. Cotton in his answer to Mr. Williams his Bloudy Tenent. Chap. 61. pag 131. 132.
• * 1.129

  The tolera∣tion of se∣ducing A∣postates, hath often introduced a b••ter per∣secution of Orthodoxe Saints.
• * 1.130

  Vide Atha∣nas. Apo∣log. Socrat. Hist. lib. 1. cap. 25. lib. 2. cap. 22.
• * 1.131

  Vict. de per. sec. vandal. lib. 3. Eu∣seb. in vitâ Const. lib. 3 ca. 4. Sulpit. Se∣ver. Sozon. ••v••gr. Pau Diacon. Baron. An∣nal. Hie∣ronym orat. de non crad. Basil.
• * 1.132

  Heretikes are not pu∣n••shed for Simple Er∣rour.
• * 1.133

  Esterror a∣moris, est & Amor erroris. Errores sunt vel praeter, vel circa, vel contra fun∣damentum. Est error pervertens est & error, animam subvertens, fidem ever. tens, pa∣cem Eccle∣siae nec non Reip. Chri∣stianae per∣turbans. Hereticidi∣um 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 in∣ter opuscula pag. 694. Scimus tres esse errorum gradus &c. Pelargus in Deut. 13. Bullinger. Beza &c. Mr. Rutherfurd against pretended liberty. pag. 184.
• * 1.134

  Vide Brochman. de Magist. Pal. cap. 2. qu. 3. dub. 2. Meisner. Philosoph. sobr. sect. ••. c••p. 4. Haereticum leditiosum & blas∣phenium capitali supplicio dignam nemo ex nostris facile im∣pugnabit. Tota quaestio est de Haeretico Simplici.
• a 1.135

  Ergo si po∣test, vel u∣num nomi∣net qui aut omnes Hae∣reticus cen¦suerit inter∣fi••iendes, aut ita sibi pla••u••it ut alios omnes di∣versum 〈◊〉〈◊〉 pro Haere∣ticis ha∣buerit. Vi∣de Bezam contra ••el∣li••m, & Monfor∣tium▪ Et Tract. de Haer••••eis 〈◊〉〈◊〉.
• b 1.136

  Calv. in opuse. de Serveto.
• c 1.137

  Mr. Cot∣ton often in his 〈◊〉〈◊〉 to Master Williams his bloudy Tene••t. p. 1••6. 181.
• * 1.138

  Irresistible motives to quicken Magistrates to dloe their duty.
• * 1.139

  What Lawes are of perpe∣tuall obliga∣tion.
• * 1.140

  Vide Pisca∣tor. in Exo∣dum.
• * 1.141

  See Master Palmer and Mr. Caw∣drey of the Sabbath. Chap. 2.
• * 1.142

  An Indul∣gence to such as deny su∣pernaturall principles, permits men to be Anti-Scripturists.
• * 1.143

  Mr. Bur∣roughes Heart-divi∣sions. pag. 35.
• * 1.144

  The very at∣tempt of kil∣ling a Soule deserves Death. See Master. Cottons Tenent washed white. pag. 175.