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 ...

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

SIR,

IT was the sad complaint of Hi∣lary in his time, That there were as many Creeds as Wills,* 1.1 and every one presumed to al∣ter the wholesome Forme of sound Words, or else wrest it to a corrupt sense. And you know the sense of a Creed is the Creed. In these dayes of Libertinisme, men ac∣count it a kinde of bondage to confine them∣selves to a wholesome Forme of sound words, though they area 1.2 Consecrated words, and therefore such as cannot be condemned.

The Devil hath set good men at variance about saeculal affaires, Private interests and publique rights, and in the mean time robs or cheates us of what is spirituall and glorious, the purity of truth, the power and beauty of ho∣linesse. We live in sad times, in which Athe∣isme pleads for protection and intolerable er∣rours contend for a toleration. They who

blaspheme Christ and his Gospel in jeast,* 1.3 are Atheists in good earnest (as Lucian and Rablais were) but God will plead his own cause, if we will not. Lucian (as Suidas re∣lates) was torne to pieces with dogs, and Rablais died drunk with Wine and Athe∣isme: We have good cause to suppresse and be∣waile the very first risings of naturall Atheisme; we must not suffer any black suggestions or hovering thoughts which rellish of Athe∣isme to roost and nestle in our hearts;* 1.4 These extemporary thoughts, are sins which do pro∣ceed from us; but O let them not be familiars, and inmates which lodge, and dwell within us. I fear that Atheisme may soon become a Na∣tionall sin in England, if there be an indulgence (worse then any at Rome) vouchsafed to ir∣regular phantasies, and appetites under pious pretences. They who deny the God head of Iesus Christ, and the Holy Ghost, hope to e∣scape censure in England, if they can have the favour to be called devout Familists, although their blasphemy and wantonnesse doth declare them to be sensuall Socinians, and beastly A∣theists. The Socinians and Familists have e∣ven already shamed the more modest Mahu∣metans.* 1.5 Mr. Pocock (the learned and ingenuous Professour of Hebrew and Ara∣bick in this Vniversity, in his notes upon Gre∣gory the Arabian Phaenix) assures me that the Al Hayetians acknowlege the incarnation of the Eternall Word, and that we shall all be

judged by this Incarnate Word at the last day. The more moderate Turks would stop their ears at the hearing of such blasphemies agaist Christ, as hath poysoned this English air. Some Mahumetans hold that Christus est Deus de novo ortus, as the Socinians say, he is Deus fa∣ctus, Subordinatus, &c. And the Mahumetan-Sectaries talk just like our Familists,* 1.6 Anti∣nomians: &c. as will be evident to any one that will persue M. Pococks choise and learned An∣notations. Licitum pronuntiant vino & scor∣tationi indulgere, & reliqua quae lege vetita sunt perpetrare; omittenda esse censent, quae lege mandata sunt,* 1.7 & orationē. I am ashamed to English that with my pen, which some Pro∣fessours have translated in broad and foule English by their grosse neglect of duties, con∣tempt of ordinances, and bold practice of a∣bominable leudnesse; I will not mention their dreams of a Phantasticall Hell, and Heaven. But sure I am our Familists,* 1.8 and their Alshii speak the same Dialect, when they discourse of their being Godded with God, and salute one whom they reverence with this Atheistall complement, Tu est Tu, id est, Tu es Deus. Sir, you are what you are, you are God! Henry Nicholas, the Father of the Family of Love, said of himself, I am God. A man would think that our Familists had met with some Mahumetans at Poland, or Constanti∣nople, and some of the worst of them also. For Al Gazalius a precise and learned Mahu∣metan

would teach them better langnage and behaviour also; He saith that cleanlynesse is a part of Faith, and the Key of Prayer, that we must have pure mindes, clean hearts and hands. But enough of that.

Sir, Being encouraged by the Committee, for regulating this Vniversity, to undertake a service which I even tremble to repeat, and you being Chaireman of that Committee, I conceived my self obliged to present you with this Treatise. When the Vniversity was plea∣sed to elect me the L. Margarets Professour of Divinity, the revenue due to that Profes∣sour by a grant made under the great Seale of England 3^io. Caroli,* 1.9 was setled by speciall Act. And the Vniversity did purchase the lease of the House and Meadowes in Wor∣cester, which belong to the said Professour, and would (if they might have had the com∣mon priviledge of leaseholders) have bought the inheritance of the premises outright for e∣ver; but the Vniversity is denyed the benefit of the lease and the common priviledge aforesaid. The House and Meadowes are sold to others, and no revenue payed to the Professour. I de∣sire that the Vniversity may be righted, and that my successour may not suffer as I have done. Sir, notwithstanding these discourage∣ments, I conceived it my duty either to read or write for the propagation of the Christian Faith, and honour of the blessed Trinity ac∣cording to the first Grant. I consulted the V∣niversity

and your self, and you both concur∣red that rebus sic stantibus, it was better to write then read, and that it did most conduce to the propagation of the Christian Faith; Fi∣nally, that it was most requisite that I should write in English, because since the beginning of the year 1645.* 1.10 there have been many blas∣phemous bookes to the great dishonour of the blessed Trinity printed in England. But I have found the task far more difficult, because there are many Socinian subtiltyes which will hardly bear English, and I could not but take some notice of them, either by a For∣mall answer, or else by a confirmation of that deep truth which they do with no lesse blasphe∣my, then subtilty reject, deny. I have been forced sometimes to expresse my minde in La∣tine in the margine, merely upon that accompt; but the plainest reader may if he please to read the 4. 5. 8. and 9. Chapters, understand as much of this mystery as is necessary to bee known; and I am confident that the happy union between the Mystery of Faith, and the practicall Mystery of godlinesse is as plainly represented in this little Treatise, as in any of the ancient or moderne Divines; for I have faithfully endeavoured to give you the strength and Quintessence of both in a familiar way with many experimentall observations of mine own, which I shall now reveiw and pra∣ctise in my most retired condition. But before I retire, give me leave to speak a word for my

Brethren who are eminent for all manner of learning, sound in the Faith, holy in their life, and peaceable in their conversation; if men of such qualifications know not how to rest in the present unsetlednesse of publike affaires, and yet are ready to performe all lawfull things re∣quired of them for the defence and preservati∣on of the true Religion and publique Liber∣ties; why may not such be still employed for the promoting of such a just Accommodation & Re∣formation as may effectually advance the grand publike interest, the power, purity and growth of Religion in this land? you cannot look upon these men as enemies, and dare not deale with them as the worst of Infidels (whom Christian * 1.11Princes have sometimes banished from their dominions) if you desire to have the same com∣mon friends and enemies with Iesus Christ. Now which is the more tolerable penalty, to be out-lawed or banished, is not hard to determine. If you look upon them as Presbyterians, it is no dishonour to them to be true to their Prin∣ciples in the midst of changes; it is a signe that they were never friends to the Fortune of the Cause, but to the Cause it selfe; forgive them if they know not how to pursue a new interest without new light or direction from the word of God. Besides they are such Pres∣byterians as all godly and prudent Indepen∣dents will close with in the highest and sweetest acts of Church-communion. For I am confi∣dent that no wise and godly men will Practi∣cally

separate from us in those very things in which they do Doctrinally agree with us,* 1.12 be∣cause that Text which they do so often cite, Philip 3. 15, 16. is Demonstratively clear in this very point, and doth manifestly condemne all causelesse Separation from lawfull Com∣munion with the godly members of Reforming Churches.* 1.13 Godly Presbyterians and Inde∣pendents do. 1. Receive the same Offi∣cers, Pastours, Teachers, Ruling Elders, and of the same qualification required in the Rule set forth by the Parliament. 2. Admit Members of the same qualification held forth by the Assembly, namely visible Saints, who being of age, do professe Faith in, and obe∣dience to the Lord Jesus Christ according to the Rules of Faith and Life delivered in the Word.* 1.14 3. Desire that the above mentio∣ned Officers should be incorporated in one El∣dership, [ 1] and joyn in all acts of Government of [ 2] the Church. 4. Hold the same censures [ 3] of Admonition and Excommunication, and do [ 4] likewise receive such as have been censured into communion again, as soon as they give testimony of their repentance to them.* 1.15

Godly Independents doe acknowledg that Parochial Churches (wherein Ministers and others endeavor to remove all things just∣ly offensive, that so all ordinances may be ad∣ministred in purity) are true Churches of Christ. 2. They retaine Communion with these Parochicall Churches by baptizing their [ 2]

Children, and receiving the Lords Supper there, as occasion serves. And if occasionall Communion with us be lawfull, constant Communion with us would not be sinfull. [ 3] 3. They receive the members of such parishes as aforesaid unto Communion with themselves in their own Congregations also occasionally. [ 4] 4. They professe that they are ready to give an account to such Parochiall Congregations, as to Sister-Churches, whensoever they are offended at any irregular administrations in [ 5] Independent Churches. 5. They esteem a sentence of Non-Communion passed by such Parochicall Congregations, is Churches a∣gainst them, upon any scandall wherein they are unsatisfied, as a means to humble them, and as an ordinance of God to reduce them. Much more might be added: But it is clear from these premises, that prudent and godly Independents cannot conceive themselves ob∣liged

[ I] 1. To set up other Churches with dif∣fering rules of Constitution or Worship; For Presbyterians and Independents did both agree in the same Confession of Faith and Directo∣ry for Worship, and resolved to practice most of the same things, and those the most substantiall in respect of Government al∣so, as doth appeare by those few tran∣sactions in the Assembly, and Commit∣tee for Accommodation, which have been Printed.

2. Nor can they say, that they are enfor∣ced to gather new Churches out of true Re∣formed Churches; for a circumstantiall dif∣ference cannot be a sufficient ground for lea∣ving of all ordinary Communion with true reforming Churches. The prudent and god∣ly Presbyterians have set no bounds to themselves in their Reformation but the Word of God; and therefore if the Indepen∣dents will set forth a compleat Modell of their whole Church-way, and Church-order, ful∣ly, freely, and clearely, and prove it by plaine Texts out of the holy Scriptures, we shall thankfully receive whatsoever they shall convincingly impart. And I shall be bold to say,* 1.16 that there had been a judicious, affec∣tionate and practicall Accommodation be∣tween us (notwithstanding some speculative differences in notionall Ideas) if there had been no interposition of Statesmen, or Sword-men, when the Committee of Ac∣commodation had sadly considered and re∣viewed all materiall Arguments on this side, and on that; And if you set aside all rea∣sons of State and saecular considerations, I do not see why men who agree in the substance of the Service and Worship of God, in the Direc∣tory according to the Preface, in the Confes∣sion of Faith set forth by the Assembly, and in the Doctrine contained in the Confessions and Writings of the reformed Churches, should not mind the same thing, and walk by

the same Rule, that there might be a Prac∣ticall Communion between us in all points wherein there is a Doctrinal Agreement, and we might go hand in hand to heaven to∣gether, with meeknesse of wisdome, and sin∣cerity of love.* 1.17 Let men of both perswasi∣ons beware of such a superstitious tender∣nesse as doth usually arise from some un∣conscionable errour, and unmortified lust, because it is no priviledge, but a judgement to be given up to errour or lust; and from such ensnaring liberty, which is indeed perfect bon∣dage, good Lord deliver us. No man is ob∣liged to follow the Positive Praescript of an erroneous conscience in any point or case whatsoever: Differences of Iudgment did not extinguish the relation of member∣ship amongst the Romans and Corinthians. And it is certaine that the Substantials of Church-Government must not be changed in every age acording to the graduall differences of light in severall persons and Congregations.* 1.18

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

Let all private quarrels then fall to the ground, and let us mind the common interest

of the Lord Iesus,* 1.19 and seriously promote it in our respective places in faith and love. And let all Statesmen beware [ 1]

1. That they do not fall into the same spi∣rituall or civill evils which they themselves have condemned in the King and Prelates.* 1.20

2. Beware of ERASTIANISME which doth overthrow all Church-government, [ 2] both Presbyterian and Independent. [ 3]

3. Take heed of CIVILL SCEPTI∣CISME which doth overthrow the Fun∣damentals of publike Faith, and publike rights, and plucks up all Civill Government, by the roots.

4. Beware of Familisticall Polytheisme; [ 4] for the Familists affirme that there are as many Christs, as many Gods manifested in the flesh, as there are Saints on earth. But to us there is but one God,* 1.21 and one Lord Ie∣sus Christ; it is enough for blind Pagans to talk of many Gods, and many Mediatours.

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

[ 6] 6. Beware of a Toleration of intolerable errours. Reverend Mr Cotton is afraid that the Antichristian Whore will steale in at

the Back-doore of a Toleration. The Magi∣strates of England are engaged by the Oath of God to root out whatsoever is contrary to sound Doctrine, and the Power of Godlinesse. That man is seduced by a private Spirit (as you observe well in your Orthodox Book) who lusteth after envy, after Sects and Di∣visions;* 1.22 but the holy Spirit is a Catholike Spirit, a Spirit of Catholike Faith, and Catholike love, an unreserved and univer∣sall Love to all that beleeve and love the Lord Jesus Christ.

Let us then all hold fast the wholesome forme of sound words in faith and love. For they who waver against the credit of their own testimony,* 1.23 are not (as the Civilians say) to be heard or regarded, because they have lost their credit. We are reserved for some service in this declining Age; and there∣fore it doth become us to be Orthodox Saints, steady Christians, that our Posterity may imitate us, and see those glorious daies, which some conceive are come already, be∣cause they have attained a little vainglory in this Age of vanity. The Writers of this pre∣sent time, who seeme to contradict one ano∣ther concerning the light and glory of these unhappy daies, may as easily be reconciled as Sophocles and Euripides were concerning the goodnesse of women. Sophocles being asked the reason why he did alwaies represent wo∣men in his Tragedies as very good, whereas

Euripides did ever represent them as very bad? answered, that be and Euripides did not at all contradict one another; for saith he, I do ever represent women just as they should be, and Euripides just as they are. In like manner some Writers represent these times just as they should be, and others represent them just as they are. But I must needs condemn those, who draw a croo∣ked conclusion from the corrupt doctrine and manners of this untoward and crooked gene∣ration, and infer that there is no Church of God in England, because Antichristian and blasphemous Seducers are multiplyed without number, and favoured in the Land, though all the Magistrates and godly of the Nation are by one confederate Body, obliged by solemn Oath to root out Idolatry, Blasphemy, He∣resie, Schisme, Profanenesse, and whatsoe∣ver else is contrary to sound doctrine, and the power of Godlinesse.

1. It is not denyed that there is a fry of [ 1] Achans in the Land. 2. The sins condemned [ 2] are inexcusable, and so are all the Foster-fa∣thers of them. 3. We pray that they who have [ 3] given their power to the Beast, may give it to the Lamb. 4. All faithfull Ministers do open [ 4] heaven to the faithfull, and shut it against un∣beleevers, as our Master enjoynes us, Mark. 16. 15. Luk. 24. 47. and therefore we are true and faithful to the King of Saints, and Com∣monwealth of Israel. 5. There are thou∣sands [ 5]

in England whose hearts bleed at their eyes for the abominations of the Land; men that do seriously endeavour to save them∣selves & others from this untoward gene∣ration, according to Peters direction, Act. [ 6] 2. 40. 6. The house of Jacob was the Church of God, and yet there were foule faults, Incest, and murder found amongst his Sons. The Lord perswade and encourage the Fathers of this Nation to be as zealous against the sins of the Nation, as Jacob was against the sins of Reuben, Simeon and Levi. I must go back∣wards here,* 1.24 as Shem and Japhet did. I have not time to mention other things, but let all such as have the power and bowels of Fa∣thers, take heed that they do not persecute or offend one of those little ones who be∣leeve in Christ,* 1.25 much less undo one of those great ones, who have much of Christ, and his Spirit reigning in them. Beleeve it Sir, there are a company (I put my self out of the number) of Select men in Oxford; I know not whether there be, all things considered, the like in the World againe, men able and wil∣ling to promote the Common-wealth of true Religion, publike Liberty, and ingenuous learning for the Common-weale and good of mankind in all Nations; for they are acquain∣ted with all necessary Arts, Sciences, and Lan∣guages, and dare throw the Gauntlet to the proudest Champions in the Antichristian World. Some few of these may perhaps be

complained of by some Weathercockes, who can rather turn then crow, some froward children who bite their mothers breasts, or vipers who would eate a way to their own preferment thorow their mothers Bowels. It is not for want of pride or ignorance that these afflict your doores and eares with unnecessary com∣plaints, which they prove just as Erucius did his against Roscius, who when he was asked who told him so, he answered, No body; and when it was demanded how the accusation would be proved, answered, In truth I know not. What is this (saith Tully pro Sexto Roscio) but to abuse the Laws and Judges, to object what you cannot prove, nay, do not so much as endeavour to prove? It may be you will reply as Hazael did, Am I a dog that I should be accessary to any grievous or unrighteous Decree? You know what Hazael did; and you know that Asa was a good man, and yet a Persecutor. But I hope that as you have been zealous for the Refor∣mation, so you will be zealous for the preser∣vation of the Vniversity, which is the earnest desire and prayer of

Sir, Your thankfull Servant Fr. Cheynell.

Notes

• * 1.1

  Periculo∣sum nobis est tot nunc Fides existere, quot vo∣luntates, dum aut ita Fides scribuntur ut volu∣mus, aut ut volu∣mus intelli∣guntur. Hilarius.
• a 1.2

  Verbis consecratis utendum Quintil.
• * 1.3

  The judg∣ment of God upon scoffing A∣theists.
• * 1.4

  In animâ dicuntur esse, quae sunt in eâ per mo∣dum quie∣tis; reliqua potius di∣cuntur esse ab animâ, quàm in animâ, Vi∣de Bona∣vent. lib. 2. dist. 38.
• * 1.5

  D. Pococ∣kii speci∣me••n Hist. Arab. pag. 21. Annot. pag. 218. & 219.
• * 1.6

  D. Pocock•• Annot. pag. 219.
• * 1.7

  pag. 261.
• * 1.8

  Sunt ex Al••shiisqui hominum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 statuerūt. vide D. Pocockii Annot. p. 264.
• * 1.9

  Apr. 20. 1649. This Act shall not extend to the reve∣nues of any publik pro∣fessor or reader in either of the Vni∣versities. Ad lau∣dem & ho∣norem san∣ctae & in∣dividuae Trinitatis, ac Fidei & Christia∣norum augmen∣tum.
• * 1.10

  1645
• * 1.11

  See Weemse vo. 3. Ex∣pos. of the judiciall Law, cap. 15. Faithfull Presbyte∣rians de∣scribed and commen∣ded.
• * 1.12

  Grounds of an happy union be∣tween god∣ly men of both per∣swasions.
• * 1.13

  Si vultis vi∣vere de Spiritu Sancto, te∣nete chari∣tatem, a∣mate veri∣tatem, desi∣derate uni∣tatem, ut perveniatis ad aeterni∣tatem.
• * 1.14

  Aug.
• * 1.15

  Godly In∣dependents do acknow∣ledge Paro∣chiall Chur∣ches to be true Chur∣ches of Christ.
• * 1.16

  Statesmen and Sword-men have kept godly Presbyteri∣ans and In∣dependents at too great a distance upon rea∣sons of State.
• * 1.17

  Caveats for men of both perswasions
• * 1.18

  An expe∣dient desi∣red for an happy uni∣on between Presbyteri∣ans and In∣dependents Dum pro∣pter haec alter alteri Anathema esse caepit, nemo penè Christi est. Hilarius.
• * 1.19

  Caveats for Statesmen
• * 1.20

  Remonstr. Decem. 15. 1641.
• * 1.21

  Jer. 2. 11, 12, 28.
• * 1.22

  Catholike Charity, C. 1. p. 11, 12.
• * 1.23

  L. in Test. Dig. de Testibus.
• * 1.24

  Gen. 9. 23.
• * 1.25

  Mat. 18. 6.