Touching the being of the Godhead.

And therefore I beseech you in the first place consider, that the first of these five Principles, to wit, That there is a God, may be most clearly demonstrated by plain natu­rall reason; for, as Calvin truly saith, God hath planted in all men a certain understan­ding of his Divine Majesty, so that all men, none excepted do know there is a God; for indeed there is ingraven in the minds of men a certain feeling of the Godhead. And to tell you truly, this Doctrine, That there is a God, is such a Doctrine as every man is a teacher thereof unto himself, even from his mothers womb; yea and such a Doctrine as the first use of reason is imployed about, and which nature suffereth no man to for­get: And although there have been some men so sapped in wickednesse, that they have gone about to deface their owne nature in themselves, and to the intent they might practise all wickednesse without check of conscience, have striven to perswade them­selves that there is no God to call them to an account, yet hath it been manifest by their conscience accusing them for their sinnes, though secretly committed, and by their [Page 6] quaking and trembling at the apprehension of death approaching, that their conscience have told them by a secret perswasion, that there is a God. And indeed it hath been ob­served by some of such as were professed A­theists, who though when they were in health and prosperity, were not afraid plain­ly to assert that there is no God, yet when they came to lye on their death beds, none seemed to be more afraid of a God, and at his power to judge and condemne them as these men have been. Whereupon Zenothe the Philosopher hath this saying, If I would per­swade any man from Atheism, I would lead him to the bed of an Atheist, where he is gasping out his last breath.

1. And that it may more plainly appear unto you that this knowledge of the God­head is rooted in nature, I beseech you con­sider that it is manifest by the practise of the very Heathen, for there hath never beene heard of any Nation so barbarous, nor no people so savage since the beginning of the world, that ever were without some kinde of Religion; let a man run from east to west, from north to south, let him ransack all ages one after another, and every Coun­try, City, and Family, and wheresoever he findeth a man, there shall he also finde some [Page 7] kinde of Religion and serving of God; by the which it is evident, that all Nations do acknowledge a God, and that it is a generall effect in the heart of every man living, and therefore it must needs come from a generall cause; I mean when we finde it in the hearts of all men in all Nations and ages, then must we needs conclude, that it is an univer­sall effect written in the hearts of all men naturally, by the generall Author of all things, and that is the very same whom we call God.

2. And I would intreat and beseech you also in the second place to consider, that God hath not onely planted this knowledge of himself in the hearts and mindes of men, but he hath also manifested himself in the whole workmanship of the world. For ac­cording to the testimony of the Apostle, Rom. 1. 19. there is disclosed unto man so much concerning God, as to leave him without excuse, because all men may throughly see his invisible things, even his very Power and Godhead by the very creation of the world; so that as the same Apostle doth intimate, Acts 17. 27. by the very things which we see, handle, and touch, we may know there is a God, for which way soever man turneth his eyes, there is no parcell of the world, be it [Page 8] never so small, wherein are not seen at least some sparkles of his Divine Image; so that I say unto you, if you do not shut your eyes you must needs see in the creatures a witnesse of the Godhead.

1. As for example, if you do but looke upon your self and consider whence you are, then must you needs acknowledge that you cannot have your being from your self; for to have your being from your self, were as much in effect as to be a God; but I hope you do not think you are a God, and that therefore you have not your being from your self. Whence then had you your originall? if you looke to your father, and thinke you had it from him, then must you needs consi­der that your father had a father, and so from father to father till you come to the first man; and if you consider the first man, you must needs conclude that he could not make himself, for no creature can be the authour of it self, for if it could, then should it be both the cause and effect, and so consequent­ly be both before and after it self, which is impossible. This is most certain, that what­soever hath a beginning is from another, for nothing that had a beginning can be the cause of it self: But you and all men had a beginning, and therefore from another; [Page 9] whence it must needs follow, that you and all men had a beginning, and that from him who is without beginning, who can be none other but the same whom we call God.

2. Secondly, if you do but consider the parts of your own body, and consider so ma­ny hundred bones one fitted to another with arteries and sinews knitting them together, their proportionable agreement and use, the excellent workmanship that is in all your members, the boyling of your meat and drink in your stomack, together with the disposing of part of it into neutrement, and part of it into excrement; as also the beau­ty, forme, and comlinesse of your body, you must needs confesse, the working of these things to be wonderfull, and done by a wonderfull skilfull workman; and that is the very same whom we call God.

But to speak a little more familiarly unto you, suppose that you should arrive amongst the Indians, and there finde but some silly Cottage in the desolatest place thereof, would you not thereupon conclude with your self, surely this Land is inhabited, some man hath been here?

Yea indeed, Sir, for I could not think that it could make it selfe, neither could I think that it could be made by any [Page 10] other creature then by man; and besides, I should therein see some tokens of mans wit, and therefore I must needs conclude that some man had been there.

Now then consider, I beseech you, that there are in this world an hundred thousand things which could not make themselves, neither is it possible that they should be made by man, for here are many things whtch are impossible for man to know, and therefore impossible for him to make. For you know that he that makes a Clock or a Watch, or any such thing, must needs know all the wheeles and all other parts thereof perfectly▪ or else he could not make them; but many things there are in the world which no man knows, and therefore could never make them. Whereupon I beseech you to conclude, That some wiser workmaster then any man hath made them; and that is the same whom we call God.

Againe, suppose you should come into some well ordered family or house, and see all things done according to a compleat or­der, though you did not see any man for the present that you did conceive were of yeere [...] and discretion to do it, yet would not you conclude that some wise Governour that cast these things into this order had been there?

Yea indeed Sir, I must confesse I should.

Why then I beseech you to consider, that in this great house of the world there are a great multitude of men and beasts, and other things exceeding wisely ordered, yea so ordered, as all the wisdome and power of man could never do it. As for example, If you do but consider the excellent subordina­tion of the creatures, you shall see a won­derfull order; if you do but cast your eyes downward, and behold the lowest creature, in the earth, you shall perceive that when it is wet with the dew of heaven, it nourisheth the grasse, and the grasse serveth to nourish the beasts, and the beasts they do nourish and feed man; whereby you may perceive the combination and connexion that is amongst these creatures; and here you may see an or­der from one thing to another, and all to one end, all to serve man, and must you not then think and conclude, That man is to serve him who is the Author of this Order; and that is the very same whom wee call God.

And if you doe but cast your eyes upward, you shall perceive such an heaven so beset and furnished with Sunne, Moon, and Stars, as no man could make: And if you look in­to [Page 12] the fabrick of the world, you shall in your apprehension behold one thing contrary to another, the water contrary to the fire, and drynesse contrary to moysture; and the na­ture of contraries, is one to destroy another; and yet you may see these brought to such a comely agreement, that they doe not in­trench or usurpe one upon another, but match together in the composing of many things. The Earth you know is heavy and massie, and very huge in bignesse, and there is no solid thing to uphold it, nor piller to support it, for it is founded upon the wa­ters; and yet notwithstanding it is setled, or rather hung as a Ball in the Ayre, and stirreth not a whit. The Sea likewise doth continually threaten the Earth, and the na­ture thereof is to overflow the same, and yet we see it passeth not its bounds; now all these things considered, must it not needs follow that there is a great and soveraigne power which over-ruleth all these things, who ma­keth them thus to keepe their order; and who can that be, but onely the God of Or­der?

Thus my loving friend, you see that the whole world, with all that is therein, is a plaine booke laid open to all men, yea even for Children to reade, and as it were to spell [Page 13] God therein; the consideration whereof caused one learned man Avicen. to say, that he who acknowledg­eth not a God-head, is void not onely of reason, but also of sence; yea, and caused another learned man to Duples. say, that all men ought to be for­bidden to call the being of a God into question, upon paine of being men any more.

Many other lively Characters of the God­head stamped upon the Creatures, might be held forth for the further confirmation there­of, but hoping that by this time you are convinced of this truth, I will proceed no further therein at this time.

Indeed Sir I am so convinced, for I know not how to contradict what you have said; and therefore I pray you proceed to the next point, namely to prove that the Scrip­tures are the word of God.

Touching the Scriptures, being the word of God.

WEll Sir, in my judgement you have done exceeding well tou­ching this point; And I hope not onely done him good, but me also; for though I doe [Page 14] beleeve that there is a God, yet I hope the hearing of these your arguments, will be a meanes to strengthen this my beliefe, and confirme this conclusion, and adde more to this my assent. But now Sir to the intent that he may perceive that those whom they call Independent Ministers, and those whom they call Presbyterian Ministers, doe not differ but agree in these Fundamentals, let me crave leave to speake to the next point,

With a very good will Sir I beseech you doe.

Well then my good friend, I would pray you and beseech you, as you tender the everlasting welfare of your soule, to be per­swaded in your heart, that those Bookes which are called the Scriptures, are the only word of that one God which Mr. B. hath I hope throughly convinced you of; and that they are that onely writing whereby he hath shewed even from the beginning, after what manner hee will be worshipped and served.

1 And that I may with arguments also con­vince you of this truth▪ I doe in the first place beseech you seriously to consider, that these Bookes are more ancient then any History in the world; I tell you truely that all Histo­rians have beene forced to confesse, that the writings of Moses w [...]re before all other wri­tings; [Page 15] and that the very latest of our old Testament writers, are of more antiquity then the ancientest Authors amongst the Hea­then. Have you not read how Eupolimus, in his booke of the Kings of Iury, saith that Moses taught Letters to the Iewes, the Iewes to the Venetians, and the Venetians to the Greeks; also Diodorus of Sicilia, saith that hee under­stood by the Egyptians, that Moses was the first Law-giver of all; now the learned doe agree, that the antiquity of the Scripture doth shew and prove both the trunesse and divineness of them.

2 And I would also in the second place, intreat you seriously to consider that the ma­jesty and authority of the great God of hea­ven, doth wonderfully appeare in the man­ner of the delivery of his minde in these bookes, no proeme is there used, but thus saith the Lord, no reason is rendred, but I the Lord have spoken it: So that they doe require cre­dit to be given to the matter, onely because the Lord hath spoken it; the duty of every man is therein required without respect of person, the King and Ruler is there told his duty aswell as the Subject, judgements are there threatned against the Rich man, as well as against the Poore; there are duties pre­scribed to the inner man, as well as to the [Page 16] out-ward man; they require obedience in heart, as well as obedience in life, they prescribe lawes to the thoughts to which no man can pierce, they forbid lusting and co­veting, which no writing of man doth. Now who can prescribe lawes to the heart and thoughts, but onely he who knowes the heart and thoughts, and that is God onely.

And in the third place, I would also be­beseech you seriously to consider, that the matter contained in those bookes which wee call the Scriptures, doth wholly tend to the exalting of God, and debacing of man, the power, wisedome, justice and mercy of God, is abundantly set forth in these bookes, and so is mans vanity and weaknesse, yea the greatest sinnes, and foulest faults of Gods own people are there left upon record; yea the penmen of these bookes, were so void of all carnall affections in their writings, that they neither spared themselves, nor their dearest and nearest friends in their writings; an ex­ample whereof you may see in Moses, Numb. 27. 13. 14. Deut. 32. 51. Exod. 6. 20. Num. 12. 1. And also in the Apostle Paul, 1 Tim. 1. 13. from whence we may truely frame this argument:

That that Doctrine which tends to the ad­vancement of Gods glory, and the debacing [Page 17] of man must needs be of God, for mans Do­ctrine doth alwayes tend to his owne glory, but the Doctrine contained in those bookes which we call the Scripture, doe wholly tend to the glory of God, and the debacing of man, as you have heard; and therefore wee must needs conclude they are the word of God.

4 And in the fourth place I would be­seech you to consider, that the Doctrine con­tained in those bookes which wee call the Scriptures, are both above and opposite to the wisedome and will of man, as he is by nature; so that it is not onely above the na­turall power of man to understand them, but also directly contrary to his will, to yeild obedience thereunto; there is neither pre­cept nor prohibition contained in these bookes that is agreeable to mans naturall disposition, but directly contrary thereunto; there is no man that is acquainted with, and takes notice of the disposition of his owne heart, but he findes by experience that na­turally he beares little love to the Scriptures, and that by the little delight he hath to read or meditate therein; nay doe we not see, that for the most part, those young men and o­thers that have nothing in them but flesh and blood, had rather read in any vaine booke, [Page 18] then in the Bible; whence we may truely frame this argument, That that Doctrine which is directly contrary to the wisedome and will of man, must needs be of God; for mans Doctrine is alwaies agreeable to the wisedome and will of man; but the Doctrine conained in those bookes which wee call the Scripture, is directly opposite and contrary to the wisedome and will of man, and there­fore these bookes must needs be of God.

5 And in the fifth place I would beseech you to consider, that the Doctrine contained in these bookes which we call the Scriptures, is altogether heavenly, and savoureth no­thing of an earthly and worldy affection, but every where renounceth and condemneth the same; they doe wholly tend to the with­drawing of man from all earthly things, and to the leading of him to salvation in God; these Bookes doe point out unto man, where­in true and eternall blessednesse doth consist, and how he may attaine unto it; there hee may see how man by sinne became the ene­mie of God; and how he may be reconciled unto God, and saved eternally; there he may see the incomprehensible love of God in Jesus Christ towards man. Whence we may truely frame this argument, That that Doctrine which tendeth to the with-draw­ing [Page 19] of man from all earthly things, and to the leading of him to salvation in God, must needs be of God; but the Doctrine contai­ned in those bookes which we call the Scrip­tures, doe wholly tend to that end, and therefore they must needs be of God.

6 And in the Sixth place I would beseech you to consider, that the prophesies contai­ned in those bookes which we call the Scrip­tures, are not general, doubtfull, and abscure, as the Oracles of the heathen are, but par­ticular and plaine, such as expresse the per­sons and things by their names, as you may see, 1 King. 13. 2, 3. Isa. 45. 1. I tell you tru­ly, if we do compare the prophesies contained in Scripture, with the fulfilling of, them we shall perceive that they cannot be attributed to any thing else saving the inspiration of the most wise God, as may sufficiently ap­peare by the comparing the prophesies of the old Testament touching Christ; the calling of the Gentiles, and rejection of the Jewes, with the accomplishment of them in the new; besides the foretelling of things to come so precizely, and manifestly, and so long before hand, and the fulfilling of them at the very instant of time fore-told, doth a­boundantly shew that these bookes are not of man but of God.

[Page 20]7 And in the seventh place I would in­treat you to consider, that there is in those bookes which we call the Scriptures a most holy and heavenly consent, and agreement of all the parts thereof together, though written in sundry Ages, by sundry men in sundry places; by the which it is manifest that God guided all their hearts in writing of them.

8 And in the eighth and last place, I would intreate you to consider, that these bookes which we call the Scriptures, have ever been hated and opposed by the Devil and all wicked men; they have had many and migh­ty enemies, and adversaries, who have en­deavoured by all the meanes they could, ut­terly to extinguish them, yet could they ne­ver doe it; and though the raging floods of the Roman Tyrants, have overflowed these bookes, yet could they never drowne them, no nor yet deface them; they have been condemned to the fire, yet could they never be burnt, but have ever been preserved by the wonderfull providence of God, in dispight of the Devill and all wicked men, which must needs put all out of doubt, that these bookes are not from man, but from God.

Indeed Mr. H. you have spoken to [Page 21] this point according to mine own heart; and I hope he is convinced, that the Scriptures are the word of God; and I shall be glad to heare you speake to the next point also.

O no Mr. B. if I speake to one, I beseech you, doe you speake to another.

Touching the Deitie of the Sonne, and Holy Ghost.

Well then if it must be so, then I beseech you my friend consider that the Deitie of the Sonne and holy Ghost, is clear­ly and manifestly proved by the Testimony of holy Scripture; and first as touching the deitie of the Sonne, I would intreate you to consider that there are in Scripture ma­ny such things asscribed unto him, as can­not be properly ascribed unto any but God onely; doe you not know that in Joh. 3. 31. Heb. 1. 3. Joh. 15. 16. & 17. he is said to be Omnipotent, and to have the same equall power with the Father; and how could hee be so, if he were not God? And doe you not know that in Mat. 9. 6. Mar. 2. 5, 7, 9. It is said that he forgiveth sinnes by his own proper power and authority? and who can doe that but God onely? And doe you not know that in Mat. 9. 4, 5. Mar. 2. 8. He is [Page 22] said to know the secrets of mans heart; and who can doe that but God onely? And doe you not know that in Col. 1. 16. he is said to be the Creator of all things? and in Heb 1. 3. he is said to be the upholder of all things; and who can doe that but God onely? and doe you not know that in Mat. 14. 25. he is said to walke upon the waters; and can any doe that of himselfe, but God onely.

And so in very deed we finde all his acti­ons whilst he lived here on earth, to make sufficient proof, that he was God aswell as man; for though we reade Luk. 2. 7. that he was borne of his mother, and wraped in swadling Clouts, as he was man; yet wee read Mat. 2. 11. That the Star doth manifest him, and the wisemen doe worship him as he was God; And though wee read, Mat. 3. 16. that he was Baptized in Iordan as hee was man; yet the same verse tells us, that the holy Ghost descends on him from heaven, as he was God. And though we read, Mat. 4. 1. that he was tempted of the Devill as he was man; yet we also read verse 10. that he over­comes and expells the Devill as he was God. And though it be said Ioh. 4. 6. Mat. 21. 18. Ioh. 19. 28. that hee was weary, hungrie, and thirstie as he was man; yet is it also said Mat. 11. 28. Ioh. 6. 35. Ioh. 7. 37. that he re­fresheth [Page 23] the weary, is the bread of life for the hungry, and giveth drinke to the thirstie as he is God; and though wee read, Luk. 8. 23. 24. That he sleepes in the Ship, and his disciples awake him as he is man; yet wee read in the same place, that hee rebuketh the winde, and the raging of the waters as he is God; And though we reade, Mat. 26. 37. that he was sorrowfull and heavie, and wept, Ioh. 11. 35. as he was man; yet doe we also read, Ioh. 14. 1. 18. that he comfor­teth his sorrowfull and heavie Disciples as he was God; and though it be said Mat. 27. that he cryed out, my God, my God, why hast thou forsaken me? as he was man; yet it is also said, Luke 23. 43. that hee comfor­teth the good Thief immediately after, say­ing, This day shalt thou be with me in Paradise, as he was God; and though we read, Mat. 27. 50. 60. that he dyed, and was laid in the Grave as he was man, yet doe we also read, Ioh. 10. 18. Luk. 24. 6. that he had power to raise, yea and did raise himselfe to life again as he was God; though we reade Luk. 24. 15. 31. that he talkes, and walkes, and eates with hs Disciples after his Resurrection, as he was man; yet wee also read, Act. 1. 9. that hee ascended up into Heaven, as he was God. And this I hope is sufficient to con­vince [Page 24] you of the God-head of the second person in Trinity, called the Son.

And that the third person in Trinity cal­led the holy Ghost is also God, is likewise evident and cleare from Scripture; and that first of all from the testimony of Moses, Gen. 1. 2. where he sheweth, that even before the Creation, the spirit of God was busied in the preserving of the confused lump of things, which doth sufficiently demonstrate that he is God. And how fully doth the Prophet Isaiah confirme it, Chap. 48. verse 16. saying, And now the Lord God and his Spi­rit hath sent me. And when it said in the 6. Chap. and third verse of the same prophesie, that the Angell did acknowledge one God whom they worship to bee holy, and doe three times, one answering another, stile him so, surely they doe thereby shew the mistery of the Trinity.

And it is evident by their writings, that ancient Jewes before Christ did note this mi­stery of the Trinity, in their exposition of the word Iehovah, adding moreover, that this mistery was to be kept secret, untill the com­ming of the Messiah, who should more clear­ly reveale it.

And indeed not onely the Deitie of the Son, but also of the holy Ghost, is far more cleare­ly [Page 25] manifested in the new Testament then in the Old, for the same person whom the Pro­phet Isaiah, Chap. 6. 3. 5. calleth Iehovah. The Apostle Paul repeating the very same words, Act. 28. 25. saith it was the holy Ghost that spake them. And whereas all the Prophets in the Old Testament, doe ordi­narily say, Thus saith the Lord; the Apostles in the new Testament doe ordinarily say, Thus saith the holy Ghost, Act. 21. 11. and the holy Ghost said, Act. 13. 12. And the holy Ghost testifieth, Act. 20. 21. and so in like manner, the author to the Hebrews, repeating that saying, Psal. 95. 7. To day if ye will heare his voice, brings them in thus, Wherefore as the holy Ghost saith, Heb. 3. 7. And whereas the Lord tells Moses Exod. 4. 11. That it is he a­lone which giveth to man a mouth, and wise­dome to speake; the Apostle Paul tells us, 1 Cor. 12. 10. that it is the Spirit which gi­veth it to man.

And so in the new Testament wee finde, that as unto the second person, so unto the third, are ascribed the very same name, ar­tributes and workes, which properly belong unto God; as for instance, if you looke into 1 Cor. 3. 16, 17. you shall finde that the A­postle doth give unto the Spirit of God, the very name of God, telling the beleeving Co­rinthians, [Page 26] that they are the Temple of God, be­cause the holy Ghost dwelleth in them; and if you looke into 2 Cor. 6. 16, 17, 18. you shall finde that the Apostle calls the holy Ghost the Lord almighty; and if you looke into Act. 5. 3. you shall finde that the Apostle Peter telleth Annanias, that he had lyed unto the holy Ghost, and that he might give him to understand, that the holy Ghost is God, he telleth him verse. 5. that hee had lyed unto God; and if you look into Act. 10. you shall finde that in one place it is said, that Corneli­us was warned of God to send for Peter; and in another place you shall finde, that the holy Ghost himselfe telleth Peter that hee had sent him; and if you looke into 1 Cor. 2. 10. you shall finde the Apostle telling you, that the Spirit scarcheth all things, even the secret or deepe things of God. Now if to search the heart of man, and to know the se­crets thereof, be proper to God onely, as you may see it is Ier. 17. 10. much more to know the secrets of God, is proper to God onely; and if you looke into Heb. 9. 14. you shall finde that eternity is attributed unto the holy Ghost, in that the Apostle in expresse termes calleth him the eternall Spirit; and if you looke into 1 Cor. 12. 9, 10. you shall finde that the power which the Apostles had to [Page 27] worke miracles and wonders, was from the holy Ghost; now it is proper to God onely, to worke miracles and wonders, and there­fore the holy Ghost must needs be God. To conclude, if you looke into 1 Pet. 5. 10. you shall finde that God is stiled the God of all Graces; and if you looke into Ephe. 5. 9. and into Gal. 5. 22. you shal finde that all graces in the faithful are the fruits of the spirit of God, whereby it is evident, that the spirit of God is God; & thus you see it is evident by scripture, that both the Sun and holy Ghost are God equall with the Father, and that there are three persons in one Divince Essence.

I know Sir, that you Ministers doe speake and write much of the mistery of the Trinity, and that there are three persons, and yet but one God, and that none of the three persons are greater or lesser then the other, nor none before or after other, but for my part I cannot conceive how it can be, and therefore cannot believe it.

But you ought to believe it, because the Scripture doth so fully prove it, though you cannot conceive how it can be; nevertheless for the helping of you to conceive how it can be, I pray you consider that it is mani­fest by Gods effects and doings, that there is in him a working nature or power, and in [Page 28] every of his workes, there is a singular cun­ning and a wonderfull order; whence it is evident that there is in God, a soveraigne un­derstanding; and there is nothing in God, that is not his very essence or being, where­upon it followeth that God, not onely hath understanding, but that his understanding is his very essence, that is, he is very understan­ding it selfe, and that from everlasting; and God is a meare doing, and therefore this his understanding must needs bee everlastingly doing; and what can it meet withall from everlasting, to be exercised upon but it selfe, therefore of necessity this understanding of God, must needs yeeld a reflection back again to it selfe, and so conceive and beget in it selfe, a perfect image of its owne selfe; which indeed is the very same thing, which in the Trinity we call the Son, or the word namely, the lively and perfect image and wisedome of the Father; and in regard that this un­derstanding in God is everlastingly doing, this second person must needs be everlasting; and in regard that the being of the Father, and his understanding are both one, and his very essence, therefore the being of the se­cong person, who is begotton by the Fathers understanding, or minding of himself, must needs be the same; whereupon we may con­clude, [Page 29] that look what the Father is, the same is the Son, only they differ in the way of relation

Againe in the second place, I pray you consider, that in God there is not onely an understanding, but also a will; and this will so farre as we be able to discerne it by the effects, is a certaine abilitie, whereby he ap­plyeth his workfull power; and this will is his very essence, as well as his understanding, & is still a doing, as well as his understanding from all eternity; and therefore as his un­derstanding by a certaine reflection of it selfe upon it selfe, hath begotten us a second per­son, whom we call the Son; so this will which worketh everlastingly, having none o­ther thing to worke upon but it selfe, doth also by his working stricke backe upon it selfe, and delighteth it selfe in that infinite good which it knoweth there, and so shed­deth out it selfe wholly to the loving there­of; and by this action it bringeth us forth a third person, whom we call the Spirit or ho­ly Ghost: That is to say, the mutuall kind­nesse, and lovingnesse of the Father towards the Son, and of the Son towards the Fa­ther, of the Father the understander, to­wards the Son conceived and begotten, by his understanding; and of the Son backe a­gaine towards the Father, acknowledging [Page 30] all that he hath, and all that hee is to be of the Father; now because there alwaies goes some act of the understanding before the act of the will, therefore wee say the third person is not onely from the will, but also from the understanding; and because he is from two, and that by act of will, and un­derstanding, therefore wee terme him pro­ceeding and not begotten; and because the third person proceedeth of Gods will and understanding, and Gods will and under­standing is his essence, and of his essence can nothing proceed which is not his essence, it must needs follow, that the third person is not onely coeternal, and coequall, but also coessentially; for as to be, and to under­stand are all one in God, so to will and to understand are all one in him; and so all three come into one essence; so that as we have God of God, that is to say the Son of the Father, by the everlasting in working of the understanding; so have we also God of God again, that is to say, the ho­ly Ghost, or love of them both, by the joynt working of the understanding and will to­gether; whereupon we conclude three di­stinck persons, or in beings in one essence; and though we say, speaking after the man­ner of men, that the act of the understan­ding goeth before the act of the will; yet [Page 31] are we not to imagine any going before, or comming after in these persons, but onely to lay forth these things according to the order of nature. And now by this time, I hope you do perceive the evident foot-stepts of three in beings, or persons in one essence.

But Sir, the thing which I must desire to heare, is some resemblance of these things in the Creatures.

If you would have resemblance of these things in the Creatures, then I pray you consider, that the Sun begetteth his one beames, which the Poets doe call the Sun of the Sun; and from them two pro­ceedeth light, which imparteth it selfe to all things here beneath; and yet is not the one of them before the other; for neither is the Sun before his beames, or the Sun or his beames before the light, otherwise then in consideration of order and relation, in that the beames are begotten, and the light is proceeding, which is an apparent image of what I have said. Likewise in waters, we have the head of them in the Earth, and the Spring boyling out of it, and the streame which is made of them both, and sheddeth it selfe far from thence; yet it is but one selfe same continuall and unseparable es­sence, which hath neither forenesse nor [Page 32] afternesse in regard of time, but onely in regard of order, and our considerations of it; for the well head is not a head, but in respect of the Spring; nor the Spring a Spring, but in respect of the well head; nor the Stream a Stream, but in respect of them both; and so all three be but one water, and cannot almost be considered without one another; which is also an expresse marke of the originall relations, and persons co­essentiall in the onely one essence of God; other resemblances hereof might be shew­ed; but I hope by this time, you doe behold this mistery more clearly; and therefore thus much shall suffice to have been spoken touching this point.

Touching the Immortality of the Soule.

SIr, you have in my judgement spo­ken to this point most briefly, and plainly; and yet fully I hope for his con­viction; And now it falling to my lot to speake to the next point, I say unto you my deare friend, that as touching the immor­tality of the soul, I hope you will now give credit to the Scripture; And therefore I [Page 33] would intreat you seriously to consider, that this truth is confirmed Eccle. 12. 7. where the wise man telleth us, that at death the dody returnes to the dust, and the spirit to God that gave it; and therefore assuredly the soul dyeth not with the body, but is im­mortall. And in Act. 7. 59. it is said that when the martyr Stephen was at the point of death, he cryed out Lord Jesus receive my Spirit, meaning thereby none other thing, but when that his soul should depart out of his body, Christ Jesus shoul be the per­petuall keeper of it; and therefore assured­ly it dyed not with the body, but is immor­tall. And in Luk. 23. 43. it is recorded, that when our Saviour hung upon the Cross, he said unto the good Thief, This day shalt thou be with me in Paradise; whence I pray you take notice, that he could not be there with him in the body, for that was imme­diately dead and buried; therefore the meaning must needs be, that his soul was gathered with the soul of Christ into Para­dise, and so consequently it dyed not with the body. And in Phil. 1. 23. the Apostle said, that he desired to bee dssolved, and to be with Christ; by the which it is evident that he was assured, that so soone as his spirit did take leave of his body, he should be hap­pie [Page 34] in the enjoyment of the Lord Jesus Christ. And doth not the same Apostle plainly witnesse the same truth, 2 Cor. 5. 8. in saying when the soules of beleevers are absent from the body, they are present with the Lord? And doth not the Apostle Peter like­wise seale to the same truth, 2 Pet. 1. 14. In giving us to understand, that there was some thing in his bodily tabernacle which must not be put off, which could be none other thing but his soul; and we may assure our selves, that if the soul did dye with the bo­dy, our Saviour would never have brought in the soul of Lazarus joying in Abrahams bosom after his death, nor yet the soul of the Rich man in Hell torments, Luk. 16. 23. Many other testimonies of holy Scripture might be bought for the further confirma­tion of this truth, but I hope these are suf­ficient.

But Sir, because I could never yet see either in my selfe, or in any other man, any thing but a body; I could never con­ceive what a thing the soul should be, nor how it differeth from the body; and indeed this hath made me of late to bee of their judgements, who hold that the soul and body are both one, and that the soul dyeth with the body.

Well, to the intent that I may clear these things unto you, I pray you first of all to consider, that Moses telleth us Gen. 2. 7. That after the Lord had formed mans body of the dust of the earth, he breathed into his nostrils the brtath of life, whereby you may perceive that the soul is of a spirituall nature, and an uncorruptible substance, and not a body. In the creation of the soul, saith a learned Author, The almighty Author of the French Acad. made a blast, not of his owne nature, nor of his Creature the Aire, but even of nothing, and so new in the ordinary gener­ation of man, the soul is placed in the body, not by vertue of nature, it is not begotten or produced by nature, but properly and peculiarly by the special working of God; so that although the soul li­veth and dwelleth in the body, sustaining and moving it; yet it is a certaine substance severall from the body; and though the bo­dy hath no life in it selfe, and therefore cannot subsist without the soule, yet can the soul subsist and live, and preserve it selfe in its substance, after that it is separated from the body; the soule is therefore so far from dying, and corrupting with the body, that it keepeth it alive and uncorrupt whilst it is in the body, and doth live, move and un­derstand, after that it is out of the body, and [Page 36] though you see nothing but the body, yet by the doing of the soul, you may perceive there is a soul, and what the soul is; for the soul being of a spirituall nature, as afore­said, and not a bodily, we cannot see it in its own substance or nature, nor have any knowledge thereof, but by the testimony of the word, and by the effects thereof.

Well then Sir, as you have beene pleased to give me some light and know­ledge of the soul, by the testimony of the Word; so I beseech you doe your endea­vour, to add somewhat more to my know­ledge, by shewing unto me what be the ef­fects of the soul.

Well friend, seeing you doe de­sire it, I shall by the Lords assistance endea­vour to let you see this truth more clearly, by naturall reasons drawne from the effects of the soul; for the truth is, naturall rea­sons are as beames of the light of Gods Word, and helps that may greatly further us in the understanding of the soules im­mortality.

1. And therefore in the first place, I be­seech you take notice, that if you doe con­sider of that eternity which was before the creation of the world, your thought is not able to comprehend it; but if you doe enter [Page 37] into consideration of times, which shall still follow after us unto all eternity, you shall finde your selfe better able to comprehend that, and have a more cleare in-sight into it, which shews that although your soul is not eternall in regard of beginning; yet is it eternall and immortall in regard of end, and was created to live an eternall life.

Secondly, I pray you consider, that in as much as mans soul was not created with his body, as the soules of beast were, and that it is not now begotten by way of ordinary generation, as the soules of all living Crea­tures are, we are thereby taught, that God did not intend, that any thing in nature should extinguish mans soule, nor de­stroy it; for if hee had so intended, then would he have created, and have ordered it to have come into men by way of ordina­ry generation, as he hath done touching all other living Creatures that are mortall; and therefore wee may hence undoubtly con­clude, that mans soul is immortal.

Thirdly, I beseech you seriously to con­sider, that the soules of beasts doe onely de­sire things present; and their desire of some present good, proceedeth not from any knowing vertue that is in them, but onely from a sensible vertue; for though beasts have [Page 38] a soule whereby they live and move, yet is not their soul partaker of understanding; but man naturally hath knowledge of an eternity, yea and a disposition to beleeve it, and to conceive it to be a good and profitable thing for him, and thereupon doth he de­sire it, as it is evident by that man naturally hath to live, (if it were possible) alwaies; There is not saith a learned Author, so base a minde to be Duples. tru­ness Christ. Religion. found, which coveteth not to live for ever; and because they see by the daily examples of mortality, that they themselves must dye, therefore they do endevour to make their names eternall as much as may be, as doth evidently appeare by their care of, and love to, their issue and posterity; and by their endeavouring to do some extraordinary act, in their life time, worthy of eternall fame; and by their Tombs and Sepulchers which they build, to make their names as eternall as they can; and to what end should man desire this, if there were not a possibility of attaining it? nay we may assure our selves, that God would not have implanted this naturall de­sire in man, but that there is such a thing at­tainable by man; for if he had plainted in man a desire of a thing unattainable, he had [Page 39] dealt worse with man then he hath done with beasts, who neither know nor believe, nor desire any such thing; from whence we may also conclude, that our soules being created immortall, they doe well conceive of an immortality, or an everlastingnesse with­out end.

Fourthly, I would beseech you seriously to consider, that the brute beasts do feare a pre­sent evill of punishment, in this life only, but man naturally doth fear the evill of punish­ment, after the end of his life; for there is a natural impression stamped in man, that vice must be punished after death, as it is evident in that there was never any nation so barba­rous, but they were observed naturally to put a difference betwixt vertue & vice, so far forth as they knew it; and so to have joy and con­tent when they practised vertue, and to have feare and sorrow when they practised vice; and that neither for hope of reward, nor feare of punishment in this life; And I dare boldly say, that if a Man who hath com­mitted some gross sin, should be by reason of the secrecy in the committing of it, be confident that it should never be so much as known to any one man, woman or childe, in the time of this life, yet could he not be without feare, whensoever he thought upon it. And what though some Epicures a­mong [Page 40] us, are for the present so swallowed up in the pleasures of this life, that they have no thought of being called to an account for their sinnes, either in this life, or at the end of this life; yet when did you ever hear of any such man, that hath not at the houre of death beene afraid of the judgement to come? for mine own part, I am confident that there was never any man, that when he apprehended death neare approcahing, could then perswade his Conscience that his Soul was mortall, and should dye with his body, but then (though it may be too late) hee begins to think within himselfe what shall become of his soul; and could then with all his heart, wish that he had li­ved the life of the righteous; and why is all this? but because man naturally doth be­leeve that his soul is immortall, and shall come to judgement.

Fifthly, I would also beseech you seri­ously to consider, that although mans body, I meane his sensuall appeitite, can with the sensual appetite of beasts, find rest and con­tent inearthly things here below, yet is his soule in a perpetuall motion, and can finde no rest nor content in any earthly thing; and that because it hath a secret longing desire after God, though it know [Page 41] it not; for as a childe that is new borne, doth by a naturall instinct, in strength of desire crye after the dugg, and yet knoweth not what it wanteth, even so mans poore soul doth desire God; and yet through the blindnesse of his understanding, it know­eth not what it wanteth; and like as if an ignorant nurse should offer the childe such food as its tender age is not capable of re­ceiving, it would not be contented, but would still in strength of desire, crye after the dugg; even so though a man should offer his soul a world of Creatures, yet will they not content it; for I dare boldly say, that no earthly-minded man ever met with so much profits, pleasures, or honours in this world, as did fully content and satisfie him; indeed mans sensuall appetite may feed up­on earthly delights, and be as it were filled with the creature; but what can fill mans minde? not all the world; for tis certain saith a learned and godly Mr. Boulton discourse true hap. Author, though one man were not onely crowned with the so­verainty of all the Kingdoms of the earth, but besides were made commander of the motions of the Sun, and the glory of the Stars; yet the restlesse eye of mans unsatisfi­ed understanding, would peepe and pry be­yond [Page 42] the heavens, for some hidden excellen­cy, and supposed felicity, which the whole compasse of this created World cannot yield; so unquenchable is the thirst of mans soul, untill it bath it selfe in the River of life, and the immeasurable Ocean of good­nesse ( viz) untill it lives in him, and of him, in whom all things doe live, and by whom all things are upheld. Now then as in naturall things, we may know by their motion where is their resting place; even so by the motion of mans soul toward God, we may certainly conclude that God is the resting place thereof, which indeed is a sure testimony, that mans soul is an immortall essence, and so shall never dye.

Sixthly and lastly, I would pray you to consider, that although mans body may de­cay, dye, and perish if it want corporall food, yet will not his soul; for what can make the soul decay, dye, and perish? can want of corporall food? No, for it can skil to feed upon things above the world; for the minde of man is so nimble, that e­ven by way of view, it feedeth upon all things; take from it sensible things, and the things of the understanning remaine with it stil, bereave it of al earthly things, and the heavenly remaine abundantly, and then it [Page 43] feedeth at greatest ease, and makes best cheare agreeable to its owne nature; th [...] plaine truth is, the soul lives best when it is most freest from all things in this world; it is well known that those who want their eye-sight, have their mindes most apt to understand, and most firme to remember, because their eyes are not busied about the beholding of outward objects, and when we shut our eyes, then are we best able to conceive of things spirituall in our minds; yea, and if we consider the matter well, we shall finde that when our sences are most quenched, then doth our soule most labour to surmount her selfe; and the more the body decreaseth, the more doth the soul increase, as it is commonly seene when a man draweth nigh unto death, the soul hath then the most care of her owne eternall welfare, in so much as it hath been observed, that when a body hath been very far spent, bare, consumed and withered, so that whosoever looks upon it sees nothing but earth, yet such a man hath been heard speake most spiritually and heavenly. Now when a man doth behold such a lively soul, in so weak and withered a body; may hee not say as it is said of hatching of Chickens, the shell is broken, but there commeth forth [Page 44] a Chicken? & may he not hence conclude, that for the soul to continue in its being, it hath no need of the body? nay may he not hence conclude more then this, namely for the soul to worke and doe well, it ought either to be without the body, or else to be utter­ly unsubject to the body? and that the full and perfect life of the soul, is the full and utter with-drawing thereof from the body, and whatsoever the body is made of; for though the soul be the forme of the body, yet it being no materiall forme, the more it is discharged of the matter, the more it retaines its own peculiar form. To conclude then, seeing that the nature, the nourish­ment, and the actions of our soules are so far different from the nature, nourishment, and actions of our bodyes, and from all that is done, or wrought by our bodies; can there be any thing more childish, then to imagine our soules to bee mortall, be­cause of the mortality of our bodies? And now my good friend, I hope by this time, your soul hath so beheld her selfe, in the glass of her own marvelous actions, that she will henceforth conclude her selfe to bee immortall.

Touching the Resurrection of the body.

WEll Sir, I doe acknowledge that you have very sufficiently proved the immortality of the soul; and now if Mr. B. will be pleased to prove the Resurrection of the body, then wee shall have done.

Surely friend, the Scripture is ex­ceeding full and cleare for this point; and therefore I pray you first of all consider, that Job saith in plaine termes, Job. 19. 25. I know my redeemer liveth, and that hee shall stand at the latter day upon the earth: and though after my skin wormes destroy my body, yet in my flesh I shall see God. Now doth not this Scrip­ture plainly hold forth, under us the cer­tainty of the Resurrection of the body, in that this holy man doth professe, he doth beleeve that he shall see God with these ve­ry eyes, at that day; And I would also in­treat you to consider, that the prophet Isai. saith, Chapter 26, 19. Thy dead men shall live &c. In which words, the prophet speakes of the Resurrection of the Saints, giving us to understand that all those Saints who dye, and whose bodies are layd in the dust, all those shall certainly rise againe to life; [Page 46] And I would also beseech you to consider that in Ezek. 37. the Prophet speakes most excellency of the Resurrection of the dead, in shewing that a spirit of life and power, shall come upon the dry bones and dust of the Saints, and that they shall live in the presence of God; And I would also intreat you seriously to consider, that the prophet Daniel telleth us, that many who sleep in the dust shall awake, Some to everlasting life, and some to everlasting shame and contempt: And surly our Saviour doth confirme the same, by uttering almost the same words, Joh. 5. 28. 29. saying, They that are in the Graves shall here the voyce of the Son of man, and shall come forth; they that have done good to the re­surrection of life, and they that have done evill, to the resurrection of condemnation. And con­sider I beseech you, that Jesus Christ him­selfe is risen from the dead, and doubtlesse he did not rise as a private person; he did not rise privately for himselfe, but as a pub­like person, representing all the faithfull; and hence it is that the Apohle saith, 1 Cor. 15. 13. If there be no resurrecteon of the dead, then is Christ not risen. And againe in the same Chapter, verse 19. he concluds, that if there be no resurrection of the dead, then the faithfull are of all men most miserable. [Page 47] But saith the same Apostle to the comfort of the Thessalonians, who seemed to make some question of the Resurrection, if we be­leeve that Jesus Christ dyed and rose againe, even so them also that 1 Thes. 4. 29. sleep in Jesus Christ will he bring with him. And I beseech you also to con­sider, that it is said Revel. 20. 21, 15. And I saw the dead both great and small stand be­fore God, and the Sea gave up her dead which were in her, and death and hell delivered up the dead. To conclude, I would pray you to minde the Argument which our Saviour useth to prove the Resurrection of the dead Mat 22. 32. in saying, God is the God of Abraham, Isaac and Jacob. And God is not the God of the dead, but of the living. But he should not be the God of Abraham, Isaac and Jocob; if they should not rise againe from the dead, many other places of Scrip­ture might be brought for the further con­firmation of this truth if it were needfull, and especially out of the new Testament, for in very deed there is no Doctrine more plainly and fully taught in the new Testa­ment, then the Doctrine of the Resurecti­on; and therefore unlesse we will make both Christ and his Apostles lyers, and all the Ministers of the Gospell Cheaters, Jug­lers [Page 48] and Deceivers of the people; wee must needs acknowledge the Resurrection of the body; and soothly, if there were no Re­surrection, the most just and righteous God should seeme to be unjust, and unrighteous, who many times in the time of this life, doth not reward the godly as he hath pro­mised, nor punish the wicked as hee hath threatned; and hence it is that the Apostle saith, 2 Thes. 1. 6. it is a righteous thing with God, to recompence tribulation to them that trouble the Saints, and to them that are troubled, rest when the Lord Jesus Christ shall be reveled from Heaven.

But I cannot conceive how it is possible, that when our bodyes are consu­med to dust, they should bee raised againe; and besides, some mens body have beene drowned in the Sea and eaten of Fishes, how then is it possible that all men should rise again as you say?

Though it be impossible with men, yet it is not impossible with God, for with him all things are possible, yea not onely possible, but also easie: and therefore I be­seech you be perswaded of it, as an un­doubted truth; that that God who in the beginning was able to create all things of nothing, is much more able to make every [Page 49] mans body at the Resurrection of his owne matter, for doubtlesse it is a harder matter for him to make man of nothing out of the dust; and although untill the day of Judge­ment, the dust of all men buried, doe lye in Common together in the bowels of the earth, and that also with the dust of beasts; yet if a man skillfull in seeds, be able to se­perate one seed from another; and if a man skilfull in mettels, be able to seperate and distinguish the earth and dust of Gold from the earth and dust of Silver, and so of other mettals; then surely the great and wise Creator of man, Seeds and Mettals, and all things else, is able to distinguish the dust of men from the dust of beasts, and the dust of one mans body from the dust of ano­ther; and though the bodies of some men be burnt to ashes, and the bodyes of other devoured of wilde beasts, and others drow­ned in the Sea, and eaten of Fishes; yet God is able, and will certainely gather to­gether in one, every mans body, and they shall all receive that substance which be­longeth to them, so that there shall not be an heire of their head wanting to any one of them.

But Sir, can you shew me any re­semblance of the resurrection in nature.

Yea, wee have many resemblances thereof in nature, for what doth the world daily, in the elements and creatures thereof, but imitate our Resurrection; as for ex­ample, doe wee not see by the degrees of times, the whithering and failing of the leaves from the trees, the intermission of their fruits &c. And behold upon the sud­daine, from a dry and dead tree, by a kinde of Resurrection the leaves break forth a­gaine, the fruits wax bigh and ripe, and the whole tree apareled with a fresh beauty; consider wee also the little seed, whereout the tree ariseth, and let us comprehend if wee can, how in that smallnesse of seed, so mighty a tree can bee where were the Wood, the Barke, the glory of the beames, the plentie of the fruit, when we first sowed it, when we first threw it into the ground, were any of these things apparant? no they were not, what marvel is it then, if of the dust of the earth, God at his pleasure remarke man, when from the smallest seeds hee is able to produce so bigg a tree; doe we not also see the dying of the day daily into night, and freshly arising a­gaine in the morning, as if it had never dy­ed. Aagin, doe we not see that before the Corne can grow and beare fruit, it must be [Page 51] first cast into the ground, and there rott; and even as it springeth up againe, and the Lord giveth to every graine its owne body, even so at the Resurrection shall every man be raised up with his own body. And again, both Philosophers and Divines tell us, that the Phenix is first consumed to ashes by the heat of the Sun, and that afterwards of her ashes ariseth a young one. Lastly, to men­tion no more, the swallows, wormes, and Fishes, which have layen dead in the win­ter; yet in the spring time, by vertue of the heat of the Sun, they revive againe; thus you see that the whole Creation doth as it were writ a Cmmentary, to give us assu­rance of the Resurrection of the dead, and so I hope this may suffice to assure you of the Resurrection.

Well Gentlemen; I must confesse you have said more for the confirmation of the truth of these points, then I had thought could have beene said, and I hope that my heart shall bee hereby the better establisht therein whilest I live, and with many thanks unto you both for your pains, I take my leave of you.

Fare you well good friend, and the Lord write the truth of these points [Page 52] In your heart, by the power of his owne Spirit.

The Lord bee with you, and grant that what we have said, may take deepe impression both in your heart and ours, that wee may bee fully confirmed in the truth of these points. Amen,