THE Text is the close of this Epistle, which the Apostle shuts up with a wish of the greatest Happiness to the Corinthians.

He took his leave of them as a Christi­an, [Page 2]and as a Minister, with excellent Counsels and Prayers.

Be perfect, be of good comfort, be of one mind, live in peace.

Be perfect, [...]: Be compact and united, like Members of one Body, as parts of the same House; Union condu­cing much to the perfection of a Society. This perfection doth not here so imme­diately respect an improvement of the members in the habits and exercise of grace, (though this be very desirable) as a per­fecting of the Body of the Church; by restoring (upon Repentance) such as were for Scandal separated from their Com­munion; and by reducing such as from a contentious humour had withdrawn from this Fellowship: The Verb imports a set­ting Members that were out of joynt, in­to their proper place again.

Be of one mind: If possible, maintain the same judgment in the Articles of your Faith; at least pursue the same scope or end, in the intireness of your Affections.

Be of good comfort, [...]: The word may be rendred,

Be exhorted to obey these Precepts.

[Page 3]Be confirmed in Divine Truths, or esta­blisht in the good ways of God.

Or keep up a good Heart, be chearful under all your Tryals; drop not your En­couragement under any Afflictions, which you may yet meet with, for the professi­on of the Gospel.

Live in peace; be as free as you can from Division, Strife, Wrath, Debate, Envyings; wherein you have been too faulty in times past.

How happy would the Churches of Christ be, did they attend to this Aposto­lical Counsel!

His Prayer is in the Text: St. Paul here wishes abundant Grace and Mercy to all the Members of this Church.

Omnia Testamenti beneficia a Paulo Apo­stolo comprehenduntur, sub gratia Christi, Patris amore, & Spiritus sancti commu­nione.

In which Addresses to Heaven, note,

1. The Object of this Supplication; The Lord Jesus Christ, God, and the Ho­ly Ghost; from whom as the Supream [Page 4]Author or Original, descends every good and perfect gift.

2. The matter of this Petition;

Grace, Love, and Communion.

The Grace of our Lord Jesus Christ; or that kindness and bounty which flows from him, as the Fountain of Grace; considered as God: with that Grace which is derived from him, as Mediator betwixt God and Man, let this be with you; or I heartily wish, that from his Ful­ness ye may receive Grace for Grace.

The love of God be with you: That good will of Benevolence and Complacency, wherewith the Father embraces them that are in Christ, for his sake.

The Communion of the Holy Ghost: Or I earnestly entreat, that all manner of gracious Communications may be granted to you from the blessed Spirit, to strength­en, quicken, refresh, and seal your Souls.

We shall only now consider the first Head remarked, or the Object of St. Paul's devout Requests.

Thus the Text is an eminent Proof of the blessed Trinity, all the Persons being here distinctly named; the Father is cal­led [Page 5] God, the Son Lord, and the Spirit is mentioned by his Common Epithet, the Holy Ghost.

Moreover, something is here attributed to each of these Persons.

Love, to God the Father, as the Spring of his Munificence to his Creatures: Or, that which mov'd him to send his onely begotten Son into the World to save Be­lievers.

Grace is here ascribed to the Lord Jesus, as that which edg'd him on, to give his Life a Ransom for many, and to die so freely for the Elect.

We farther read of the Communion of the Holy Ghost; because by the blessed Spi­rit, the Father and the Son do bestow or convey their Love and Grace to all the Saints.

Though all the Persons in the glorious Trinity are equal in Essence, Majesty, Glory, and Duration; yet from this Verse we may remark, That there is

A difference in their Order of Subsist­ing; on which account the Father is be­fore the Son, and the Redeemer precedes the Holy Ghost.

Thus God the Father (the first Person) has the foundation of Personal Subsistence [Page 6]from himself; God the Son receives it from the Father, and God the Holy Ghost from both.

To intimate an Order in the Trinity therefore, perhaps we find, that the Son in some Texts of Scripture is mentioned be­fore the Father; so in the words read; sometimes the Holy Ghost is nominated before the Father, Ephes. 2.18. We have ac­cess by one Spirit unto the Father: Or he is spoken of before Jesus Christ, Revel. 1.4. Grace be to you from the seven Spirits, i. e. from that Holy Ghost whose Gifts are va­rious, and from Jesus Christ, v. 5.

But although on the account of Relati­on, or with regard to the Order of Subsist­ence, one of these insinite Persons is set be­fore another, yet we may not derogate the least Punctilio from the Immensity of ei­ther of them; any low Thoughts of this nature, would be an attempt to disfigure the beautiful Aspect of the Trinity; or to diminish their adorable Perfections.

The Words being thus open'd, the con­clusion hence may be:

Doctr. There are Three Persons in the glo­rious Godhead.

When we say, there are Three Persons, Personality denotes a compleat Subsist­ence, [Page 7]endow'd with Understanding; there­fore we retain the Term, as importing a most excellent kind of Being. Nor do the sacred Oracles disdain to attribute this Title of Person to the God of Glory, Heb. 1. v. 3.

Our Redeemer is styl'd, The express I­mage of the Father's Person.

When we affirm there are Three Per­sons in the Godhead, i. e. the Divine Essence may be conceiv'd by us as modisied three ways.

1. As the Fountain or Principle of the Deity: Thus it is the First Person, or the Father, who is not the Cause, but the Prin­ciple of the Godhead. The beginning of a Thing is not necessarily its Cause, e. g. The first Point in a Line, is not the Cause thereof: Neither have the Son and the Holy Ghost any principle of Time, but of Order; no Commencement of Duration, but of Proceeding, or Origine.

2. If we apprehend the Divine Nature as streaming forth from the Father; then it is the Second glorious Person.

3. If we regard the Essence of God, as breathed forth by the Father and the Son; this we call the Holy Ghost.

[Page 8]The Doctrine of the Trinity might be illustrated, if we consider,

That in the Sun is Light, Heat, and Beam, yet these make up but one Sun.

In the vegetative Soul, there is a triple Vertue, Moving, Separating, proper Mat­ter for Nourishment from what is unfit, and attractive, or a kind of analogical Appetite.

In the Sensitive Nature, there is a three­fold Operation, viz. Vitally active, ap­prehensive, and appetitive.

In the rational Soul (though the Ver­tue be centrally one, as in the Vegetative and Sensitive) yet its working is various, in Activity, Understanding and Will.

In the new Creature there is an holy Power, Wisdom, and Love.

And all these meet in one Man.

Grotius is noted in his Catechism, to give us some Light herein: In his Que­stions and Answers following:

A Trinity in Ʋnity is not then too hard to be conceived of us.

But this Article of our Faith, touching the ever-blessed Trinity, may be prov'd by the Attestations of the Old Testament, by the Records of the Gospel; and in that Reason cannot justly deny what is thus re­vealed.

The Declarations of the Old Testa­ment do warrant our belief of this Do­ctrine.

Full evidence of a Plurality of Persons in the Godhead, we have from Gen. 1.26. Let us make man in our image, after our likeness. God's not speaking now as before; Let there be light, v. 3. Let the waters bring forth abundantly, v. 20. But the Lord's varying the phrase, insinuates that Man was the most perfect Work of God in the visible World; and this Expression (as well as other Texts) makes it plain, that Man had more Creators than one Person.

[Page 10]Other Scriptures confirm to us the Ʋnity of the Godhead, and this clears a di­stinction of the Persons.

Neither can the seeming Contradiction of more than One enjoying the Deity, be reconcil'd, but by acknowledging a Plu­rality of Persons in the Unity of Essence.

God said, Let us make Man in our I­mage. Here observe,

1. It is ridiculous to pretend, that the Most High thus spake to the Angels; for as much as they to whom the Discourse is directed, were Partners, or Companions in the wonderful Work of Creation; which Work exceeds any finite Power: Nor can the Creature be an Instrument in such an Operation; because Creation de­nies any duly prepared subject matter to work upon, being the making of Things out of nothing, or indisposed Matter; also denying Time to work in, as producing in an instant: Now without Matter and Time, no Instrument can act.

2. It is as groundless to suppose, that when God said, Let us make Man, he spake [Page 11]after the manner of earthly Princes, or Grandees; seeing such a form of speaking in the Plural Number, was no wise agree­able to the plainess used in the first Ages, or elder Times of the World; nor con­sonant to the Hebrew style. The Isralitish Kings spake of themselves in the Singular Number, particularly David, 2 Sam. 3.28. I and my Kingdom are guiltless from the blood of Abner; Not we and our Empire: 1 Chron. 21.17. Is it not I that commanded the people to be numbred? Even I it is that have sinned: Let thy hand, I pray thee, O Lord my God, be on me.

Me me inquam, in me convertito ferrum.

In the same manner did the Eastern Monarchs issue forth their Proclamations, especially Darius, Ezra 6.8. I make a De­cree, which ye shall do to the Elders of these Jews, for the building of this House of God. So also, Ezra 7.21. I, even I Artaxerxes the King, do make a Decree.

It is then a daring presumption for any to intrude the Customs of the later Times, into the ancient Records of the Holy Scriptures.

Yea, the God of Glory spake of him­self [Page 12]singularly: Thus when he manifested his Resolve to drown the World, Gen. 6.17. I, even I, do bring a flood of waters. Likewise when he display'd his Glory, Power and Majesty at the Publishing of the Law on Mount Sinai, Exod. 20.2. I am the Lord thy God. So the Prophet notes, Isa. 42.6.8. I the Lord have called thee: I am the Lord, that is my Name; and my Glory will I not give to another; neither my Praise to graven Images. Wherefore that passage, Let us make Man after our likeness, supposes more than one Person to be con­cern'd in framing of Man.

Nor is the Old Testament a stranger to the Trinity of Persons; we have them all mentioned, Isa. 63.7, 9, 10. Here is a discovery of God the Father, or Jehovah: I will mention the loving-kindness of the Lord, and the praises of the Lord. Notice is given us of Jesus Christ, called here, the Angel of his presence. Other Angels are in the presence of God, but were not so from everlasting, as Christ was: The Angel of his presence saved them; viz. He who de­served this Title, by way of Eminency, as being the same that appeared to Moses in the burning Bush, Exod. 3.2, 4. The Angel of the Lord appeared to him in a stame [Page 13]of fire, out of the midst of a bush: and when the Lord saw that he turned aside to see, God called to him out of the midst of the bush. The same Angel as conducted them in the Wil­derness, and spake to the Israelites from Si­nai, Act. 7.35.37, 68. The Angel of whom God himself testified, My Name is in him, Exod. 23.20, 21. Moreover in that fore­quoted Text, the Prophet adds, They vex­ed his holy Spirit. Here is an acknowledg­ment of the Third glorious Person, deno­minated his Holy Spirit. Him the Seed of Jacob grieved by their frequent murmurings in the Desert; by only making the Nati­ons tributary, whom God commanded them to destroy; and by defying the warnings of the Prophets, even till the Babylonish Captivity.

2. The New Testament ratifies this Doctrine by sufficient Testimonies.

1. At our Saviour's Baptism, the pre­sent Truth was confirmed, Matth. 3.16, 17. Jesus when he was baptized, went up straitway out of the water; and lo, the Hea­vens were opened, and he saw the Spirit of God descending like a Dove, and lighting upon him; and lo, a voice from Heaven, saying, This is my beloved Son, in whom I am well pleased.

[Page 14]Now the ever-blessed Trinity clearly manifested themselves;

Voce Pater, Natus Corpore, Flamen ave.

He that spake from Heaven was the Father; He who was baptized in Jordan was the Son; He that came down in the form of a Dove, is styled the Holy Spirit. The Father at this time made himself known, by an audible Voice: Jesus Christ the Essential Word in Heaven, was now born Witness to, by a Word from Hea­ven; and God the Holy Ghost now de­scending on him in the shape of a Dove.

Thus these Three glorious Persons revealed themselves: Pater auditur in voce; Filius manifestatur in homine; Spiritus san­ctus dignoscitur in Columba, Aug.

Three several Actions also at this jun­cture, serve to establish our Faith, as to this Article of our Creed: For one pro­claims by a Voice from Heaven, This is my beloved Son in whom I am well pleased. This was the Declaration of God the Father; since it could not be the Speech of Christ, for then he would be Son to himself. Nor can it be ascribed to the Ho­ly Ghost, for then Jesus should be the Son of the Spirit; but thus he was never styled in the Scriptures.

[Page 15]The second Person also was now ma­nifested, as invested with the Humane Nature, baptized; and moreover after that, he prayed, Luke 3.21, 22.

The third Person is now signaliz'd as coming down in the resemblance of a Dove, and rested upon Jesus Christ, John 1.29, &c.

No wonder now that the Primitive Christians, commonly said to any that doubted of the Trinity; Abi ad Jordanem & videbis, Go to Jordan, and there you may receive full satisfaction.

2. The Institution of Baptism, may settle us in the belief of this Truth. Go, teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost, Matth. 28.19. The blessed Trinity is written in legible Characters on this Ordinance.

Here is a Commission, or solemn Com­mand for Baptism, and the form of Ad­ministring this Sacrament in all Ages, is now set down; and as to the present pur­pose, we might remark,

1. The Apostles are ordered to Baptize in the Name of the Father, of the Son, and of the Holy Ghost. Non in nominibus, sed no­mine, ut trium unitas significetur. Consider [Page 16]them Personally, then they have Three Characters here mentioned, Father, Son, and Holy Ghost; but Essentially, they all come under one Name.

Further, if we expound this Clause in the Name, i. e. Calling on the Name, act­ing by the Warrant, or dedicating to the Service of these Three: Hence we must either establish three Gods, or confess three Persons in the Godhead. But though we grant Deum trinum, we abhor Deum triplicem. In the Name: This one Name is expressed only of one Deity; nor can any be the Appointer of Ordinances for the Church, the Object of our Prayers, or be serv'd and adored, but God alone, Matth. 4.10. Thou shalt worship the Lord thy God, and him only shalt thou serve.

2. The Twelve Disciples were to Baptize in the Name of the Father, Son and Holy Ghost; importing an exact, Parity in these Three Persons: There­fore it is not said, by the Son, or by the Spirit; as if these were unequal in Nature, Glory, or Dignity to the Father.

3. An Article is prefixed thrice, or ad­ded to every one of them; Baptizing them in the Name [...], of the Father, whose Voice you heard from Heaven at [Page 17]my Baptism in Jordan; and when Trans­figur'd on the Mount, [...], of the Son, whom you now behold manifested in the flesh; [...]: Of the Holy Ghost whom you formerly saw descending and remaining on me like a Dove. The repeating of the Article encreases the Emphasis.

3. That Passage of the Apostle may strengthen our Faith in this Point, Rom. 11.36. Of him, and through him, and to him are all things; to whom be glory for ever. Here are three Particles, [...], of, through, to; not only to signifie the many Benefits, which Creatures (especially Man­kind) do receive from God; but also to insinuate the Trinity of the Persons in one God. Of him, denotes the Father, through him, discovers the Son; as we find it in­terpreted, 1 Cor. 8.6. To us is one God the Father, of whom are all things; and one Lord Jesus Christ, by whom are all things: To Him, represents the Holy Ghost. The Fa­ther is a Principle without a beginning; the Son is a middle Person through whom Operation received from the Father, is transmitted to the Holy Spirit; and the Holy Ghost is as it were the End in the Trinity, from whom there is no farther [Page 18]progress to any other Person.

4. That Declaration carries in it con­vincing evidence of this Doctrine, 1 John 5.7. There are three that bear record in Hea­ven, the Father, the Word, and the Holy Ghost, and these three are one. Here ob­serve,

1. Three recorded Witnesses, the Fa­ther, Son, and Holy Ghost; Necessarily im­plying Three Persons: The matter of their Testimony is, That Jesus is the Son of God, v. 1.5. And the Author of eternal life to Believers, v. 11.

2. The Word and the Holy Ghost are joyned as Attestators with the Father. This were an Honour too great for a meer Creature. Moreover, Christ here styled the Word, has the glorious Denomination of the true God, v. 20. and the Holy Ghost here mentioned, is called Truth it self, Verse 6.

3. Each of these Witnesses is God: One is not the other, yet they are not many Gods; they must therefore be three di­stinct Persons, subsisting in one divine Es­sence: These Three are One, i. e, agree­ing in their Testimony, and united in their Nature.

[Page 19]The Father, Son, and Holy Ghost en­joy the same Substance in an inseparable equality. We have but one God, because there is but one Godhead; and the Elect are related to One, whom we also be­lieve to be Three. One is not less God than the other; nor are they separated in Will, or divided in Power: But there is one undivided Deity in several Persons. As if there were three Suns co­hering, there would be one Commixture of Light.

Jesus Christ did not say, I am the Fa­ther, but I am in the Father: Nor did he assert, I and the Father am one, but [...], are one, John 10.30. That we might not ex­clude the Son from the Godhead, nor con­found him with the Father. I and my Fa­ther are one: One in the Dignity of the Deity, because God begat God: One in Kingdom, both reigning over the same Subjects; One in Will and Operation.

Cyril. ‘We acknowledge one God the Father, of himself, and unbegotten: One Son, begotten of the Father; and one Spirit, having his Subsistence of God, of the same Nature and Glory; the same in all things, except this, That he [Page 20]is not unbegotten, as the Father; nor begotten as the Son.’

He that begat, only knows him that is begotten; and none knows the Father, but the Son: Believe that God had a Son; but how, do not curiously enquire: It suffices to understand, that God had only one Son naturally begotten; who did not begin to be, when born in Bethlehem, but was before the World, Mic. 5.2. Out of thee shall he come forth, that is to be Ruler in Israel; whose goings forth have been of old from everlasting.

More is not revealed, nor is the Ge­neration of the Son, by the Father descri­bed. Why should any pragmatically search into what is not mention'd? We know not all that is written, and do we curi­ously pry into what is not recorded?

Nescire velle quae magister maximus non do­cuit, erudita est inscientia. It's no shame to be ignorant of what Christ has not disco­vered; or to expect clearer Revelations in another World: Where Saints shall know more by the pure illumination of the glorious Trinity, and be more mo­dest, adoring then, the incomprehensible God; Father, Son, and Holy Ghost.

3. Natural Reason may not oppose [Page 21]this Truth, so confirmed in Divine Reve­lations. Aquinas indeed notes, ‘That he that endeavours to prove the Do­ctrine of the Trinity by the Light of Na­ture, derogates from the Faith: 1. As to the Dignity of its Articles, being invisible Objects, exceeding Humane Reason, Heb. 12.1. Faith is the substance of things not seen.’

2. As to the likelihood of drawing others to the Faith; for when any al­ledges Arguments which are not cogent, he becomes the scorn of Infidels; who imagin that we do, (leaning upon such Reasons) subscribe the Doctrines on these accounts.

However, our Minds depending on the Divine Authority of the Sacred Revela­tions, may thereby be fully satisfied in this Truth.

Arguments from Sense may not be in­sisted on, if contrary to Reason, e. g. Though some Stars seem to us like Span­gles, yet Reason corrects such an Opinion, by urging their vast distance from us: This necessarily infers them to be great Bodies, else they would be wholly invi­sible. The Sun appears greater in the Morning, or towards its setting, than at [Page 22]Noon; but the ground hereof is the thick­ness of the Air.

Now as in these Cases, the Dictates of Reason do preponderate to the Suggesti­ons of Sense: So in the Mysteries of the Gospel, we must prefer the Declarations of Faith, above the Sentiments of Reason; not presently imagining, that if a Truth transcends our Capacity, it is contrary to our Understanding. Use the Maxims of Philosophy in subservience to Divinity; keep the old Rules within their proper bounds; never think them to be of equal Autho­rity with the Sacred Oracles. Ex nihilo nihil sit; a privatione ad habitum non datur regressus; Limit these Conclusions to a fi­nite Power. Admit the interposings of that Arm which subdueth all things to its self; then the Creation or Resurrection will not be thought incredible; neither wilt thou be amazed, that the same nu­merical Essence is in three distinct Per­sons.

By way of Ʋse.

1. How glorious a God do we serve! One who is Infinite and Incomprehensible; His Ways are unsearchable, and his Works [Page 23]past finding out: Far less can his Nature, Essence, Subsistence, receive any bounds, or be searched out unto perfection. Earth­ly Diadems only incircle the Heads of Princes: God's Laws, and Men's funda­mental Constitutions, should keep their Feet within due limits; seeing these Po­tentates are Creatures, though of the fairest Character; and are finite Beings, though they are highly advanced: But the God of Glory is under no Obligations or Articles, nor can have any Lines drawn round about him, by Men or Angels. Ar­bitrary humane Government is very un­safe; but the Most High acteth purely by his own Will, as being Commensurate with his Council: He needs no Rule, and his Pleasure is the Supream Reason.

Sic volo, sic jubeo, stat pro ratione voluntas.

2. See the necessity of studying some­thing of this Doctrine: Without a know­ledge of this Truth, we cannot worship God aright. The Father, Son, and Holy Ghost, are the Object of Divine Faith, and of Gospel Adoration: Neither may we di­rect our Addresses to either of these glo­rious Persons, but as united to one ano­ther: [Page 24]We confess there is but one God, yet must be acquainted with Him as he is in Christ; else in Prayer we can have no confidence, Heb. 10.19, 20, 21, 22.

Some knowledge of the Trinity is ne­cessary to Salvation, and all baptized Per­sons profess their belief in the Father, Son, and Holy Ghost; which Declaration im­plies,

An acknowledgment, that the Father, Son, and Holy Spirit, are one true Coeter­nal God, one in Essence, though three in an incom prehensible manner.

A Confession that Jesus is God-man, the Saviour of the World.

With an hearty yielding up our selves to that God, who in his Covenant reveals and offers himself under the Relation of our God; as an appeased Father, reconci­ling Redeemer, and sanctifying Spirit.

Or, as St. Aug. explains it; ‘We be­lieve Father, Son, and Holy Ghost to be one God, the universal Creatour and Sove­reign: Also, that the Father is not the Son, nor the blessed Spirit either the Father or the Son: Sed Trinitatem relatarum ad in­vicem Personarum, unitatem aequalis essen­tiae; A Trinity of Persons related to [Page 25]one another, equally united in the same Nature.’

3. Bless God for revealing this Myste­ry, it not being discernible by the Light of Nature. The Pagan Philosophers had no true Notions of God, as the Author, Object Matter, or Way to Eternal Life; nor any right Apprehensions of the blessed Trinity: This glorious Article of Ʋnity in Trinity, was hid from them: The wi­ser of the Heathen had some dark and im­perfect Traditions concerning this Truth; the great Eastern Maxim which Pythago­ras brought from thence into Greece, touching God, that he was [...], One and many, is conceiv'd to be a Notion borrow'd from the Jews.

The Platonists had some Sentiments of the Three Persons, whom they called [...], a Trinity: The first they named [...]: Self-being, the Good, the Father. The Second Person they styled, [...]: the Mind, the Word, the Begotten, the Framer, The Third they entituled, [...]: The Soul of the World. These dim No­tices of a Trinity were perhaps derived from the Jews to these Philosophers, by the Phaenicians or Egyptians; but none of the [Page 26] Heathen had a true sound Apprehension of the Trinity: Their Conceptions were mixt with many Errours, they never attain'd to a knowledge of the Eternal Production of the Divine Word

One Verse of the Evangelist is uncon­ceivably more clear than all their Wri­tings, John 1.1. In the beginning was the Word, and the Word was with God, and the Word was God.

By Natural Light we cannot fully un­derstand what relates to Religious Worship; far less can we hereby distinctly appre­hend the Essence, Nature, and Subsistence of the Most High. The dim Light of Na­ture could not have taught us, that the Tree of Life should be a Sacrament to A­dam, when in Paradise: Neither did this instruct the Jewish Church, what Crea­tures were Ceremonially Clean or impure; nor did Natural Reason acquaint them, that the Priest hood should settle in the Fa­mily of Levi, and not in another Tribe.

The Light of Nature doth not inform us in all Things, respecting the Moral Law; there were secret Irregularities which St. Paul did not perceive, when a Pha­risee, though by his Education he was very expert in the Letter of the Law, Rom. 7.7. [Page 27] I had not known Lust, except the Law had said, Thou shalt not covet. The Light of Nature is much weaken'd by the Fall; its become faint and miserably defective, and is an imperfect Guide in Moral Du­ties. To cry up the Law written in our hearts, is a disparaging of the Law re­corded in the holy Scriptures: It is the set­ting up of an expiring Snuff in the Socket; yet at the same time to reject the Sun's Meridian brightness. The Law of Nature, since, Adam's Apostacy is so blot­ted, as that it doth not detect the smal­lest part of the Corruption of the Heart: How then should it reveal God unto us? The Doctrin of the Gospel is doubtless a grand Mystery, but what Truth is a greater secret, than the Article of the Tri­nity? No Man can comprehend it, and An­gels above Adore it. Would it then de­serve the Character of a Mystery, if the dim Light of an unrenewed Conscience, or the Conduct of Nature, could make it manifest?

4. Labour to apprehend a little the difference betwixt Essence and Person, in the holy Trinity. Essence is a Nature not ex­isting before the Persons, or without them; common to them, and the same in them: [Page 28]Or it is the very Divinity which is indivi­dually and wholly in each Person. Hence the Essential Properties belonging to the Father, Son, and Holy Ghost, (as Wisdom, Power, Holiness, Justice, Goodness, Eternity.) are one and the same numerically.

A Person is a Subsistence in the Divine Nature, which though related to others, yet is distinguish'd from them by an in­communicable Property: So we conceive the Son asbegotten, and the Holy Ghost as proceeding from the Father and the Son.

Though these Three glorious Persons are distinct, yet they are not separated; because the Divine Nature is Infinite, not capable of being divided into parts; ex­isting wholly in each Person: Whereas the Nature of Men or Angels, is not only in each individual, but partly in one, and equally in another.

5. Observe a double distinction, (not diversity) in the glorious Persons of the Trinity.

1. Outward, taken from the external Works of God, e. g. The Father sent the Son, into the World; the Son being sent, became the Redeemer, and the blessed Spirit is the Sanctifier: Tho one and the same God effecteth all these Things; the Acti­ons [Page 29]of the Trinity which are terminated on the Creature, being undivided. Greg. Naz. expresses this: [...]: I no sooner con­ceive of One, but the glorious Trinity present themselves to my Mind in a dazling Splendor: Neither can I apprehend a Trinity of Persons, but immediately my Thoughts center in the Ʋnity of the Godhead.

2. Inward, caused by their intrinsick Proprieties, or Operations. The noble Acts performed by God, without any Creature, are peculiar to one Person of the Trinity: Opera Trinitatis ad intra sunt divisa. For instance,

The Propriety of the Father is this, That He, existing from Eternity, neither begotten, nor made, yet did beget an Eternal Son, of the same Substance with himself.

The Propriety of the Holy Ghost is this, That being neither created nor begotten, yet he eternally and inseparably Proceed­eth from the Father and the Son.

The peculiarity of the Word consists herein, That although he were not form­ed, or made, yet He from Everlasting [Page 30]was begotten from the Father, existing in and of himself, as God; but from the Father, considered as a Son. As Light is begotten by the Sun in the Firmament, so Christ is from the Father, another Person, or the Second in the Order of the Trinity, but one and the same with his Father, as God, On which account Naz. speaks, [...]: A Reverential Silence is more becoming us, than over-free Discourfes of the Birth of a God; it is sufficient to understand, that the Redeemer is the only begotten Son of God.

The Lord Jesus considered absolutely, is Jehovah, subsisting of himself; but Re­latively, the Father may be styled his Prin­ciple; therefore our Saviour is said, John 3.35. To receive all things from his Father. Hence the School-men say, The Son is by him­self, not from himself. St. Hilary notes, Data a Patre non infirmant Divinitatem Christi, sed affirmant: His Father's Grant doth not lessen his Divine Excellency. And St. Aug. to this purpose declares, Christus ad se Deus dicitur, ad Patrem Filius dicitur: In himself he has the Character of God; but with regard to the Father, is styled his Son.

[Page 31]This internal Difference between the three Persons, is not Essentially, as betwixt the Creatures, which have all their pro­per and determinate Essence: but one and the same Nature is in the Father, in the Son, and in the Holy Ghost; the whole whereof the Father Communicates to the Son, and both Father and Son do the like to the Holy Spirit.

It is not a meer conceived Difference; Father, Son, and Holy Ghost, are not bare Thoughts or Words alone.

Nor respective, as the same Man in different accounts, may be a Father and a Son. But this Distinction is real, tho In­comprehensible, either Person having his peculiar description, with an incommu­nicable Property of Subsistence, and va­ries from another not in Essenee, sed [...], in the manner of subsisting.

6. Take heed of denying the Trinity: To disown this Article, is of all Opinions [...]: A most despe­rate Tenent, striking at the Root of all Religion.

Heresie is Smoak arising out of the bot­tomless Pit, and is commonly vented by some Star that fell from Heaven.

[Page 32]When an Eminent Man in the Church Apostatizes from the Faith, the Key of the Infernal Pit is then in Judgment given to him. Satan cannot utter such Blasphemies by himself, but may by his Instruments. Such therefore making a Defection from the Truth, are given over to the efficacy of Deceit, venting the Doctrine of Hell, and publishing the Depths of Satan, Rev. 8.10, 11. Pelagius perhaps was this Eccle­siastical Star, who falling from his Pro­fession, poyson'd and ruin'd many Souls, with his corrupt Opinions. The Devil loves to Roar like a Lion, or to raise Per­secution against the Church: But if this be not feasible, he casts out a Flood of Errour to drown the Truth, or to dark­en Spiritual Light.

Here it may be proper, to hear what Arius objected against this Doctrine:

‘If there be Three Persons in the God­head, they are something or nothing: If nothing, there can be no ground of Distinction: Nam non entis nullae sunt af­fectiones, nulla praedicata. If something, then there was somewhat from Eter­nity which was not God: If they are [Page 33]Finite, then something in God is limit­ed: If Infinite, then there are Three Infinites, which cannot be in one God.’

Ans. 1. The Scriptures positively Assert, There is but one God, 1 Cor. 8.4. Yet the Sacred Oracles mention the Father, Son, and Holy Ghost, affirming them to be Three; therefore they are distinguish'd from one another, 1 John 5.7. To all these the Godhead is attributed with the Essential Divine Properties. We read of God the Father, 1 Cor. 8.6. the same Word who was Incarnate, is God, John 1.1. The Holy Spirit he dwells in the Hearts of the Faithful all over the World; therefore he is Omnipresent: He changes the Heart, and is thereby Almighty: He supplies with Influences and Graces daily: He teach­eth them to Pray, and helps their Infirmi­ties; which things none can do but God.

Moreover, these Three are said to be One, 1 John 5.7.

1. Because the Divine Essence is One. Further, something is ascribed to One, which cannot be applied to Another, e. g. The Father is not the Son, nor begotten; the Word was made Flesh, dwelt amongst [Page 34]us, and was sent; so was not the Father: Hence they are plainly distinct, although one God.

2. We think it not strange, that the same Person should be a Man and a Father, in different respects: Why may not this be believed of the Godhead? The Gospel remarks several Actions ad intra; from whence arise the Relative Properties of the Blessed Trinity, e. g. The Father begets, the Son is begotten, the Holy Ghost proceeds from both.

If then the Demand be, What a Divine Person is? The Answer here is ready: It is the Divine Essence, invested with its distinct Propriety: Thus the Father, Son, and Holy Ghost, are all Infinite, as having an Infinite Essence.

3. Though we could not express the manner of Subsistence in these Three glo­rious Persons, yet we might be satisfied in the Scripture Records. If we cannot de­monstrate how Three should be One, and One Three; yet we may not bring the Re­velations of God, to the determinations of our crooked, blind, presumptuous Argu­ings. Curious Inquiries into the Things [Page 35]of God, are not agreeing with the nature of Faith, nor becoming true Christians. Let no Man spoil you through Philosophy, Col. 2 8. [...]: making a Prize of you, carrying you away, as Pirates do the Goods of others which they Seize: Philo­sophy in its best improvement is raised or sanctified Reason, and is excellently useful as an Hand-maid to Religion; but it is vain when it steps out of its Place, to ascend the Throne as a Judge of divine Truth: In matters proper to it self, it may be regarded: Sed cum pronuntiat de re­bus ad fidem spectantibus, explodienda.

This was the ground of the ancient Heresies, the debasing of the holy Scrip­tures to the Dictates of carnal Reason. Be­lievers ought not to measure sacred Myste­ries by Humane Apprehensions; [...], but according to the intention of the Spirit's Doctrin.

Did any enquire into the manner of uniting the two Natures in Christ, we should confess our Ignorance; yet we be­lieve upon God's discovery, what our Tongues cannot express, or our Under­standings comprehend. So Justin Martyr speaks, Tho I cannot describe the Ʋnion, yet [Page 36]I believe it on the Authority of God; tho I am in the dark as to those things, [...], which I cannot per­fectly Ʋnderstand nor Declare.

7. Exercise Faith, Love and Assurance, on all the Three Persons of the Blessed Trinity.

1. Faith. Father, Son, and Holy Ghost, are the supream and ultimate Object of our Faith, and the actings of this Grace are Imperfect, if it takes not in all its Ob­jects. Your Obedience is suspicious if you overlook the weighty things of the Law, tho you may be diligent in less Duties: And your Faith may be question'd, if it hath only an eye on inferior. Blessings, without regarding the Personal Promises of the Gospel.

Here Note,

1. All the Persons are especially con­cerned in saving Sinners, having the same Nature. Hence, What One Acts, the Others do likewise, Joh. 5.19. Yet there are pe­culiar Works attributed to each Person: When you think of Election, remember God the Father; when you meditate on Re­demption, six your Eye on God the Son; when your Minds do study the Work of [Page 37] Sanctification, forget not the Holy Ghost. These three Considerations are joyned in one Verse, 1 Pet. 1.2. Elect according to the fore-knowledge of God the Father, through Sanctification of the Spirit, and sprinkling of the Blood of Jesus.

2. The design of the Gospel, is not on­ly to make known and Glorifie the Divine Attributes, e. g. his Justice and Mercy, but also to Magnifie the Trinity in the Hearts of Believers. And the Three Persons are not so much Honour'd by receiving of Spi­ritual Benefits from them in Common, as in our special noticing of their distinct Works; that in such Blessings, the Person from whom they come may be highly Ex­alted in the Soul. Eph. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all Spiritual Blessings in Heavenly Places in Christ.

3. The Works of Grace do follow the Order of subsisting in the Glorious Trinity. The Benefits in the Covenant of Grace, are attributed to God the Father, as First, In Order of Nature; and next, They are a­scribed to the Son.

Hence Adoption, which is the Father's Act, is conceived by some to be the first [Page 38] Spiritual Blessing, receiv'd before Redemp­tion or Sanctification.

2. Manifest your Love towards all these Glorious Persons. It will be the Honour and Pleasure of Saints to be with an Innu­merable company of Angels; but much more to walk in the love of all the Divine Persons, when they come to Jesus the Me­diator of the New Covenant, and to God the Judge of all, Heb. 12.23, 24. It is ground of Faith and much Support that in their Addresses, Believers can go to the Father, Son, and Holy Ghost; feeling the Grace of the Lord Jesus, the Love of the Father, and Fellowship with the Holy Spirit: Tasting the Love of God in bestowing his Son, and admiring the Redeemer's Grace, in giv­ing himself.

Christians ought to testifie their Love to each Person in the Glorious Trinity;

By fearing to Offend, being cautious of not provoking the Father, who is a Con­suming Fire; also not to displease our God and Saviour, according to the ancient, Charge, Exod. 23.21. Beware of him; obey his voice; provoke him not, for he will not pardon your Transgressions: For my Name is in him: Also dreading lest we should grieve [Page 39]the Holy Spirit, or quench his Motions, Thess. 5.19.

By discharging Duty from a Principle of Love to all the Three Persons: If any love me, he will keep my Words.

By giving Glory to them all. Being duly affected with their particular Good­ness. We are Baptized in their Names, and should ascribe Praise and Honour to the Father, Son, and Holy Ghost. Our Love ought to terminate on God more for what he is in himself, than for his Benefits to us.

3. Our Assurance has for its Object all the Three Persons; waiting to be Sealed, or to have their Ratification of our Evidences. St. John declares, That all the Saints shall partake of Eternal Life; and hereof there are three Witnesses in Heaven, the Father, Son, and Holy Ghost, 1 Joh. 5.7. All these three do affix their Seal to this Record: Altho' if we are certain of the Love of the one, we need not doubt the Affection of them all: Yet this ensurance the Faithful may humbly expect to be enjoy'd by a direct Beam darted into the Soul, helping them in Prayer to cry Abba Father; or after Self-Examination, assisting them to [Page 40]conclude, I am my Beloved's, and my Be­loved is mine. The Soul cannot boast in the Lord, nor triumph in him, till it be sa­tisfied of a Covenant-Interest in all the Persons.

8. Observe the distinct acts of Office undertaken by the Trinity for the benefit of the Saints. e. g.

1. In Conversion, the Father Begets, Calls, Draws; no Man can come to Christ, ex­cept the Father draw him. The Lord Jesus receives Sinners, viz. Such whose Souls the Father gave him: These shall come unto him, and none else: Nor will he cast off any that come unto him.

The Holy Spirit he Unites God, Christ, and the Soul; or is the Bond of Union betwixt Believers and their Mystical Head, Baptizing them all into one Body.

2. In Duties performed by the Faith­ful, each Glorious Person is particularly con­cerned: e. g.

1. In Hearing, we hear the Truth of God the Father. The Gospel hence is called, A Mystery hid in God from many Ages. The Lord Jesus who sits upon the Throne, he opens the Book of the Heavenly Councils; [Page 41]for this he is stiled, The Word of God, or Interpreter of the Father's Mind; as words discover our Conceptions. By virtue of his Priesthood, as he is the Lamb Slain, he opens the Book, Rev. 5.9. There is not a Truth discover'd but it cost the Blood of Christ. Thou art worthy to take the Book and to open the Seals, for thou wast Slain and hast Redeemed us to God by thy Blood. Grace and Truth came by Jesus Christ Meritori­ously, Joh. 1.17. The Blessed Spirit he ap­plies the Eye-Salve to grant us an Under­standing of what is Revealed; and ingrafts the Word in our Hearts.

2. In Prayer God the Father is addressed to; to him we look up, saying Our Father: Not but that Christ and the Spirit may be Prayed to as well as Believed on; being equally God. But from the distinct Offi­ces of these Blessed Persons, we therefore Supplicate God as the Object and hearer of our Petitions: We regard the Son as our Advocate; and the Holy Ghost as an Intercessor in us: The Spirit Indites our Requests, and Jesus Presents them with his own Odours, Rev. 8.3.

[Page 42] And here Note,

These distinct Offices of the Trinity, are only during the administration of Christ's Mediatory Kingdom: When that is finish­ed, the Father will draw none to Christ; The Son will Offer no Sacrifice unto God; the Holy Ghost will no longer assist, Sancti­sie, or Seal us in this Life; but Grace shall be perfect, and the ends of the Co­venant be attained. Till the Restitution of all Things, peculiar Glory redounds to each Divine Person, by these Offices. The Father reconciles the World to him­self: The Son took the form of a Servant to purchase Eternal Life; therefore he is Glorified in his People's Hearts: The Bles­sed Spirit begins the work of Grace, and perfects it. All saving habits are Fruits of the Spirit; and for this he is distinctly Adored. The Hearts of Saints are Ra­vished with the Love, Goodness, and kind Offices of the Glorious Trinity, Rev. 1.4, 5, 6.

God doth not barely aim at the Glory of his Essence, but at an exalting the Ex­cellency of the Persons, as well as at the [Page 43]admiring the Attributes of the Deity. Rev. 4.8. They rest not day and night, saying, Holy, holy, holy: By a constantly repeated Ac­clamation, they acknowledge One God, and confess him also to be Three Persons.