place and exercise my Faith in God aright how to pay my Duties and Worship to him and consequently to my Salvation But now I am arrived at the Borders of the Controversy betwixt the Trinitarians and the Vnitarians the Athanasians and nick-nam'd Arians But to pass my Task 't is requisite to give yet a further Description of this One most High God which following Description is said to be drawn from Scripture consequences but is much more plainly set down in words at length in other Authors 1. I shall first cite the Athanasian Creed on this Subject The Catholick Faith is this That we worship one God in Trinity and Trinity in Unity neither confounding the Persons nor dividing the Substance 2. The Nicene Creed says thus I believe in One God the Father Maker of Heaven and Earth and of all things visible and invisible and in one Lord Jesus Christ the only begotten Son of God begotten of the Father before all Worlds God of God Light of Light very God of very God begotten not made of one Substance with the Father by whom all things were made And in the Holy Spirit the quickening Spirit who proceeds from the Father and the Son and in like manner is adored and glorified with the Father and the Son and who spake by the Prophets 3. Next I shall cite the first of the 39 Articles of the Church of England There is but One living and true God c. and in Unity of this Godhead there be three Persons of one Substance Power and Eternity 4. Next I shall cite Mr. Joseph Wright in his Book intitul'd Brief Animadversions on five Articles pag. 2. So that we did then and do hold that there is One only true and living God the Father Son and Holy Spirit all three of the very same Divine Nature and Being And in the same Book pag. 3. lin 28. When we say these three are one we did and now believe that the Father Word or Son and Holy Spirit are all three of the same Divine Nature and Being from everlasting to everlasting the Creator and Governor of all things One only true and living God in three distinct and undivided Divine Persons Thus far Mr. Wright 5. Next I shall cite Dr. Owen in his Book intituled The Doctrine of the Trinity vindicated printed An. 1669 pag. 29. In the Declaration of this Doctrine unto the edification of the Church there is contained a further explanation of the things before asserted as proposed directed and in themselves the Object of our Faith namely how God is one in respect of Nature Substance Essence Godhead or Divine Being How being Father Son and Holy Ghost he subsisteth in these three distinct Persons And Pag. 112. The distinction which the Scripture reveals between Father Son and Holy Spirit is that whereby they are three Persons distinctly subsisting in the same Divine Essence or Being Now a Divine Person is nothing else but a Divine Person upon the account of an especial Property subsisting in an especial manner as in the Person of the Father there is the Divine Essence or Being with its Property of begetting the Son subsisting in an especial manner in the Father and because this Person hath the whole Divine Nature all the essential Properties of that Nature are in that Person Page 122. Seeing here that the name of God supplies the place of a Species tho it be singular absolutely as it respects the Divine Nature which is absolutely singular and One and cannot be multiplied yet in respect of communication it is otherwise it is communicated unto more 6. I shall cite next Mr. John Preston in his Book intitul'd Life eternal or a Treatise of the Knowledg of the Divine Essence fourth Edition printed 1034 page 48 49. If there be two things in God then there is Multiplication now all Multiplication ariseth from some Imperfection from some want and defect for if one would serve two would be needless if one Medicine would cure two would be unnecessary so in all things else So that the reasâ—n of Multiplication is because one will not serve the turn Therefore God being all-sufficient it is not needful yea it cannot be that a breaking in two should be admitted in him and consequently he must be most simple without all composition a pure and entire Essence full of himself and nothing besides And a little further thus Wheresoever there is any composition there must be two or three things so that there may be a Division they are separable tho not separated But where Division is there may be a Dissolution and so Destruction though it never be But of God we cannot say that this may be and consequently there cannot be two things in him but what he is he is One most simple most pure and most entire Being without all Composition and Multiplication If God be not simple there must be parts of which he is compounded but in God blessed for ever there are no parts because then there should be Imperfection for every part is imperfect I shall cite one Author more and then make some use of the whole 7. Mr. Thomas Monk in his notable Book of the Trinity intituled A Cure for the cankering Error Pag. 55. has these words Not to the end it should make a Multitude of Gods or divide the Essence but to distinguish the Persons because tho there be one Person of the Father another Person of the Son and another of the Holy Ghost yet the Father is not another thing or another God distinct from the Son and the Holy Ghost neither is the Son another thing or another God distinct from the Father and the Holy Ghost neither is the Holy Ghost another thing or another God distinct from the Father and the Son because the Nature of God is but one and indivisible although the Father be one the Son another and the Holy Ghost another and therefore they are not of divers natures of another and divers Substance not conjoined or knit together in one Substance as Men which have one common Essence not only of the like Substance but of one and the same Substance have the same Essence the same Eternity the same Will the same Operation c. And page 57. ' Qu. Be there any parts or kinds in God Answ None at all because he is a most simple Essence which doth admit no Composition or Division and simply and in every respect of Unity one Having given you this Description of the Most High God both from the Holy Scriptures and those Authors I shall now come to make that use of it which at first I promised and intended and that is to shew that there is no essential but only a circumstantial difference in the Apprehensions of the Parties before named concerning the Most High God and the Description here given of Him Only note that that which concerns the difference about the Son and Holy Ghost will be here spoken unto but occasionally and in short
I observe 1. They cannot be true Worshippers that worship they know not what 2. They that worship the Father as the proper Object of Divine Worship are not such as worship they know not what but such as know what they worship 3. They that worship the Father conceiving of him as containing the glorious inseparable Essence or Spirit being worthy above all things to be worshipped these I say are not the false but the true Worshippers of God and provided they perform their Worship spiritually shall be accepted by him because he seeks such to worship him 4. That it is the Will of God and Direction of Christ that of all the Persons believed to be in the Deity God the Father is to be conceived as the most proper Person for us to direct our highest Adoration to 5. That he that conceives that the Godhead and all its essential Properties subsist in the Father as the proper Object of Divine Worship conceives not amiss because according to Christ's Rule he is a true Worshipper 6. That we may lawfully have Communion with any such Persons if that be all their fault because they are true Worshippers and with better we cannot well join 7. I observe that when Christ describes the Object of our Worship he is so far from distinguishing or teaching us to distinguish the Persons in that Object that he contains all under the denomination of one only Person even the Father Next I shall cite the Instruction of our Lord expresly injoining us to pay Adoration to God the Father and acknowledg all to be his Mat. 6.9 After this manner therefore pray ye Our Father who art in Heaven hallowed be thy Name thy Kingdom come thy Will be done in Earth as 't is in Heaven c. for thine is the Power and the Glory for ever Amen From this I observe 1. That it is the Will of God as declared by Christ that the order we should observe in our Conceptions of God Almighty and in pouring out our Desires to him is positively and directly to pray to God the Father as the proper Appellation and Object of our Prayers 2. That he that prays to God the Father prays in that respect aright and to the true God 3. That it appears not that in our Prayers we are injoined to distinguish the Persons if we regard and eye by Faith the Being or Essence we worship 1. Because if such a thing as distinguishing the Persons in Prayer were a Duty or material our Saviour would have inserted it in his Directory since he here gives an account of all the material Points of Prayer 2. Because on the contrary he expresly injoins us to direct our Desires not to three but to one Person even the Father withal teaching us to use such Expressions as are most proper to a single Person viz. three times thy and once thine 4. I observe that our Lord directs us to render and ascribe such Excellency full Power Soveraignty Protection Sacredness Bounty Clemency Glory to the Father as are only proper to be given to the whole and only Godhead which still shews that the proper glorious Object of Divine Worship is the whole Godhead as truly subsisting all and whole in the Person of the Father and under that Appellation to be worship'd And as I have hitherto treated of positive Directions in this case I shall briefly cite some Examples of Christ and his Apostles as our Pattern to follow whereby it may further appear most agreeable to Scripture to worship one Person First Christ's Example Mat. 11.25 I thank thee O Father Lord of Heaven and Earth Here he pays the duty of Thankfulness to the Father and owns him as supreme Soveraign Mark 14.36 And he said Abba Father all things are possible to thee take away this Cup from me nevertheless not as I will but as thou wilt Next I shall cite the Apostles Rom. 8.15 Ye have received the Spirit of Adoption whereby ye cry Abba Father Rom. 15.6 That ye may with one Mind glorify God even the Father of our Lord Jesus Christ Gal. 4.6 God hath sent forth the Spirit of his Son into your Hearts crying Abba Father The next Instance shall be the Adoration of Paul to this single Person Eph. 3.14 For this cause I bow my Knee to the Father of our Lord Jesus Christ Jam. 3.9 Therewith bless we God even the Father 1 Pet. 1.17 And if ye call on the Father c. And indeed it were tedious to cite all those Texts that give Testimony to this thing These Gleanings are set down that ye might believe that the proper Object of Divine Worship is the one most High God as truly subsisting all and whole in the Person of the Father And believing it that ye might direct your Adoration to him accordingly and also have Charity towards all those who have no other material fault but worshipping the Father as the proper Object Nay methinks there is no Point of Divinity in the Holy Scriptures more clear than this thing as any indifferent Eye may see 't is not a thing drawn from doubtful Consequences but plainly revealed often repeated and never contradicted but confirmed by the universal Practice of the Prophets and Primitive Saints and also by Christ and the Apostles namely That the most High is to be worshipped as a single impartible Essence in one single Person without the Worshippers being obliged at the same time to distinguish three distinct Subsistings and Denominations And on the other side there is not one Instance to be given where any Man is recorded in the word of God our only Rule and Guide to adore the most High God under the apprehension of one Essence in three Persons that is I mean did direct his Prayers or Thanks to three Persons And here I must take occasion moderately to check some of my worthy and beloved Brethren useful in the Ministry who a little heated with an inordinate Zeal for the Doctrine of three Persons in the Godhead fearing they may prejudice the Doctrine it self by yielding too much to its opposite do on the other side as much overshoot the Mark and form their Petitions quite beyond all Scripture-Injunction and Example And tho no Examples nor any thing like them can be given yet they must conclude their Prayers To thee O Lord Father Son and holy Spirit three Persons one eternal God be Honour Glory Praise c. What shall one think of this but that those Men think if they should not direct and form their Prayers to the Almighty better than Abraham Jacob Moses the Prophets of old and Christ and his Apostles did their Prayers would be very defective and not accomplished as they ought Truly to be zealous in a good thing is commendable and that 's a good thing for which we have Precept or Pattern but for this there is neither Now when we take the liberty to add to Divine Worship however agreeable to our Opinions and however well-meaning
that we are therein agreed HIS Name Jesus signifies a Saviour and Christ is in English Anointed so that this Person we speak of is the Anointed of God to save Mankind His principal Office is to mediate between the most High offended and the Lump of Men offending 1 Tim. 2.5 Now concerning his Mediatorship our Brethren and we agree both believing that he is truly Man having the Actions and Passions of Men as eating drinking sleeping c. And that he had a reasonable Soul that he is to be accounted our Prophet Priest and King that his Death and Bloodshed is sufficient to ransom the World that there is no Remission of Sins without him that he now fits at the right hand of the most High that he shall one day judg the Quick and Dead that he has now all Authority in Heaven and Earth that he is the true Son of God that he is above the Angels that his Flesh is the true Heavenly Bread that whosoever eats thereof shall live for ever that his Blood received by Faith is Drink indeed that he bare our Sins in his own Body on the Tree In these things touching the Person and Offices of Christ and in other material Points of like nature there is an Agreement and why there should be such a falling out I cannot guess unless thro Pride we will have all Men see as we see and in such things as seem not to be preached by the Apostles as necessary Sect. III. Treating on and answering this Question Whether or no we are required in order to our right believing in and worshipping of the Person of Jesus of Nazareth to worship him as the most High God BEfore I come directly to answer this Question I shall first speak of the Worship and Adoration due to him as he is the Christ of God and in that Capacity to be sure subordinate and subject to the Father Now I think it is on all hands allowed that Glory and Honour is to be given to Christ as he is the Mediator And the Reason why all Glory and such Honour is to be given to him is because all Power in Heaven and in Earth is given to him Mat. 28.19 Now I observe that Divine Honour is never to be given to the most High because of a Power given him for the most High gives all things but no Power or Authority can be given to him he has it all originally in himself Now the Power here spoken of was a Power given unto him therefore he had it not as most High but as Christ a confessed Subject and received it of the Father Moreover it is said John 5.22 23. For the Father judgeth no man but hath committed all Judgment unto the Son that all men should honour the Son even as they honour the Father And vers 26. For as the Father hath Life in himself so hath he given unto the Son to have Life in himself From hence I note that there is an Honour to be given to Christ as to one invested with Power by and from another and that God the Father hath given and bestowed on him Power and Judgment partly on purpose that Men should pay him this Honour And tho Comparisons as we use to say will not run on all four yet for Illustration sake I will instance the Case of Joseph Pharaoh was King yet says he to Joseph Gen. 41.40 Thou shalt be over my House and according unto thy Word shall all my People be ruled see I have set thee over all the Land of Aegypt and they cried before him Bow the Knee A Badg of Homage and Honour very probably given to the King when he rode amongst the People Here you see tho Pharaoh were King yet the Execution of the Power and the Honour of the Government is given unto Joseph So altho the Father or the Most High be he that hath Authority originally yet the Honour of it and the execution of it in Heaven and in Earth is given unto the Son and he shall keep it and execute it until he hath subdued all his Enemies and then shall deliver it up to God even the Father 1 Cor. 15.24 25 26 27 28. Now about this Honour and Power there is no Controversy that I know of every one of either Party granting that Christ hath not this Power and Honour as he is essentially God most High because then he could not receive it nor yet ever deliver it up again as in all plainness he is said to do And this kind of Advancement and Power and Prerogative is intended Ephes 1.20 21 22. where it is said God hath set him far above all Principalities and Powers and Might and Dominion and every Name that is named not only in this World but also in that which is to come and hath put all things under his Feet The like is mentioned and intended Phil. 2.9 10 11. Wherefore God also hath highly exalted him and given him a Name which is above every Name That at the Name of Jesus every Knee should bow of things in Heaven and things in Earth and things under the Earth and that every Tongue should confess that Jesus Christ is Lord to the Glory of God the Father The like also is intended Heb. 2.5 6 7 8 9. and in many other places is this kind of Dignity spoken of But as aforesaid this matter is not controverted but the Knot of the Question is Whether over and above this Honour which is to be given unto him as Christ and a principal Officer and Representative of the most High I say whether over and above this Honour we are not bound to worship him as the most High himself that is not as one deserving Honour and Obedience because of Dignity and Power given him but as one deserving and requiring it having originally all Power and Dignity dwelling essentially in him and he the only supream Giver of it to others To this weighty Question with all Modesty and Submission to better Judgments from whom if occasion be I expect Information I humbly answer No that such Worship is not formally to be paid to the Person of Christ as he is the Christ of God Mistake me not let none suppose that I hereby deny the Person of Christ to be essentially God But I say allowing that yet it follows not from thence that we are to pay our Devotion to Christ as to the most High My Reasons for it are as follows First Because when the Apostles preached and discovered him unto the World they seem to discover and preach no such Belief and Practice And first for Peter's first Sermon to the Multitude Act. 2. which caused the Plantation of the first Christian Church he preaches Salvation through the name of Christ vers 21. he let them know that Jesus of Nazareth was no Impostor but a man approved of God by Miracles Wonders and Signs ver 22. he speaks of his Death and Sufferings ver 23. his Resurrection v. 24.
his Exaltation ver 33. and v. 36. concludes Know assuredly that God hath made the same Jesus whom ye have crucified both Lord and Christ Here you see Peter omits no material thing he speaks of his Merits They that call on him shall be saved his Death Resurrection Exaltation receiving Empire and Honour God hath made him Lord but not one word of his being essentially God and so on that account the Object of Divine Worship which yet had it been so material a Point as is now thought did deserve as much to be preached as any of the other Likewise in his second Sermon Acts 3. he preaches Christ from Vers 13. to the end yet not one word of his being essentially the most High The like iâ— to be observed in the fourth Chapter Manâ— places I might run over but for brevity sake I shall only take notice of two more one is where Peter iâ— sent to tell Cornelius what he ought to believe and do Acts 10. vâ—rs 36. he lets Cornelius know that Jesus waâ— Lord as before he told the Jews God had â—ade him both Lord and Christ He tâ—â—ls him that God had sent the Message of Peace by him he tells him he was the Anointed of God he tells him he was a Miracle-Worker which shewed that God was with him he tells him of his Death and Resurrection he testifies him to be the same the Prophets prophesied of to come he preaches Remission of Sins through Faith in his Name he declares him to be ordained Judg of Quick and Dead but not one word that he is to be worshipped as essentially God Most High which had it been a point of Faith would surely have been told Cornelius and the Gentiles Likewise when Paul informs the ignorant Athenians Acts 17.31 after he had described the true God he describes Christ distinct from God as the ordained Judg of the World but speaks not of his Godhead My second Reason is Because as he is Christ he is distinguished from God and an Officer under him and therefore so as he is Christ to be believed in saying of himself his Father is greater than he and than all the Scriptures that direct us in our Faith in Christ direct us to understand his Office but seem to be silent concerning his Essence Neither doth Christ any where require us to worship him as the most High but we are to pray to give thanks and perform our Homage to the most High through Jesus Christ as the new and living way consecrated for us But thirdly nothing is Christ but what is anointed for Christ in plain English signifies anointed Now the Divine Essence was not anointed nor incarnate for who should anoint it unless we will say the Divine Essence anointed the Divine Essence with the Divine Essence Some will say that that is absurd and verily except we have a mind to fall into the contradictory ridiculous Opinion of the Quakers I think we can plead at most for no more than this viz. that the second Person of the Trinity was incarnate and anointed and not the Divine Essence it self And if ye will not believe me believe Mr. Tho. Monck in his Cure for the cankering Error pag. 98. where he tells you we always distinguish betwixt the Essence of the Son and the Person saying the Essence is one with the Father but not his Person Therefore we say his Person was begotten not his Essence and we also say his Person took Flesh of the Virgin Mary not his Essence and therefore it was the Person of the Son that was born of her not the Father nor the Spirit for tho the Essence of the three be one yet the Persons be distinct and pag. 114. he reckons up the Absurdities will else follow viz. that the Father was he that took Man's Nature upon him was tempted of the Devil suffered Hunger and Thirst was buffeted and scourged of the Jews and put to death by wicked hands is greater than himself sent himself into the World he gave himself a Seat at his own Right Hand he is the express Image of himself c. and many other Absurdities he reckons up these may suffice Now I humbly conceive Divine Homage and Adoration is to be given to the Essence of the most High and not to a particular manner of its subsisting to wit to a Person which yet is all which is or was anointed according to Mr. Monck's Opinion But then I know it will be said that each Person and so the second Person contains in it all the Essence Let it be so I will allow that in the Person of Christ dwelt all the Fulness of the Godhead bodily according to Col. 2.9 But then it must also be allowed that the Essence dwelt there as something distinct from the Anointed and not as the Anointed it self It must also be allowed that the most High dwelt in Christ incognito as some great Princes appear in foreign Courts and Places incognito that is tho they are personally present yet they decline to receive those Royal and Princely Honours due to their Character receiving them only or chiefly in their Palace Royal. So tho the Almighty dwell in the Person of Christ yet we are not taught to say our Father who art in the Person of Christ but our Father who art in Heaven which Expression he desires we should use while the Person of Christ was on Earth And we have before shewn that we are to worship the Divine Essence as subsisting all and whole in the Person of the Father neither are we any where commanded or directed to say our Son who art in Heaven or our Spirit who art in Heaven hallowed be thy Name but only our Father And since the Divine Essence seems not to desire us to worship him under the Denomination or in the Person of the Son I think it safest for us to worship him as truly and wholly subsisting in the Person of the Father and under that Denomination Besides the Names of Son and Spirit howsoever with respect of Essence they are believed to be God yet I say these Names seem to distinguish them from God and do denote them as Officers under God Therefore it is said the Father is greater than I and than all the Son knows not the Day and Hour of Judgment but the Father only Likewise the Spirit when he comes he shall not speak of himself but what he hears that shall he speak From the whole I conclude that the Christ of God ought in our Faith concerning him to be distinguished from God himself and that whatever may be said of the Divine Essence dwelling in Christ yet nothing was Christ but what was anointed and that only the Person was anointed or was incarnate according to Mr. Monck's Opinion And further that whatever Divine Essence dwelt in Christ or was Christ yet the proper place to pay Adoration to it is in the Person of the Father and that he that worships the Father
I mislike the fashion of this Reason 1. I do not approve the Expressions of Idolatry and Blasâ—hemy being too gross to be bestown so liâ—erally on Persons so nearly united in the Faith of the true God and the true Christ and â—is Laws as I have in the foregoing sheets shewn they are Milder Constructions and Expressions better become the Cause 2. This manner of arguing seems to me too desâ—erate Mr. Tayâ—â—r takes this Weapâ—n pointâ—d at both endâ— and ventures to set one point at his own Breast trusting in the strenâ—th of the â—kin of his own Cause and so makes a thrust at his â—râ—thren Altho Mr. Taylor be a fallible Man yet he is so conâ—â—dent that his Conceptions are certainly right in this confessed Mystery and Controversy that hath puzled the most learned Men in all Ages and sadly divides them at this time that he ventures to proclaim it to the World that in case he be mistaken he is an Idolater and leaves himself so upon Record to Posterity I have heard of some who would hazard the loss of one of their Eyes rather than their Neighbours should enjoy both theirs Mr. Taylor will run the hazard of being accounted an Idolater in case he be in the wrong rather than his differing Brethren shall go without the Imputation of Idolaters and Blasphemers Secondly I see no ground for that Clause in his Reason viz. That they that disbelieve Christ to be essentially God are Idolaters I take Idolatry to be giving Divine Adoration and Worship to any Object as if he were the most High God when it is not the most High God Now these Unitarians that do not believe Christ to be essentially God most High do not worship him as such but as one receiving Power and Authority from another But if Mr. Taylor be of the opinion that it is Idolatry for any Reason to give Worship and Honour to any Creature as he seems to say pag. 23. therein I dissent from him for altho to worship any Creature as the most High when God allows it not that is when it doth not immediately represent him be Idolatry yet when Creatures shall and do immediately represent God mâ—st High and receive Authority from him I see not but we may without Idolatry worship them for else first we shall in a manner impute Idolatry to Abraham Moses David John and others f r I remember Abraham boâ—â—d his Head Gen. 18. whâ—n the three Angels came to him and maâ—â—â— intercessiâ—n tâ—â—ne of them for Sodom â—iâ—ing him the Denomination of my Lâ—rd I suppose nâ— body thinks this Angel was essentially God for then Aâ—raham could not have seen him Likewise Moses is commaâ—ded to pull off his Shoes in honour to the aâ—pearance of God by his Angel in the Bush Likewise David fell on his Face to the ground befâ—re the Angel and seems to direct his Prayer unto him 1 Chron. 21.10 17. Likewise Coâ—nelius gives the Denomination of Lord to the Angel Acts 10.4 Likewise John the Divine falls at the Angel's Feet Rev. 1.17 for tho the Revelation was Christ's which God gave him yet the discovery to John was made by the Angel Chap. 1.1 But again Mr. Taylor allows himself and others to worship a Creature without the imputation of Idolatry namely the human Nature of Jesus Christ which in his own Opinion is a Creature only yet it was worshipped when it was on Earth and Men begged Mercy of it It is and ought to be worshipped now and shall be worshipped hereafter But if Mr. Taylor reply that this is for this particular reason viz. because it is personally joined unto the Diâ—ine Nature and therefore is not a Creature only I answer 1st That if we may for any Reason give worship to a Creature without being Idolaters then at least his first Posâ—tion is not universally true viz. That to worship any Creature is Idolatry But 2ly Suppose what Union you will in an orthâ—dox Sense yet the Divine Nature is no part of the human Nature nor the human any part of the Divine Nature but they are really distinct therefore the human Nature and every part thereof is a Creature only And 3ly Holy Scripture if you 'l believe and heed that doth not any where say that we are to worship the Man Christ because it is personallly joined to the Divine Nature but the Reason given why we should worship it iâ— because it hath received and God hath given and committed unto it Power Authority and Judgment The principal Reason for so doing is that all men should honour the Son as they honour the Father Likewise Phil. 2.9 10. Wherefore God hath highly exalted him and given him a Name which is above every Name that at the Name of Jesus every Knee should bow both â—f things in Heaven and things in Earth But thirdly I further reply to Mâ— Taylor 's first Reason That altho in case he be mistaken he hath wilfully thrust himself into the numbâ—r of Idolaters and therefâ—re deserves but little pâ—ty yet out of Charity I will help him a little and endeâ—â—our to shew him that tho he should be mâ—â—â—ken yet he is no Idolater nor yâ—t the othe◠〈◊〉 My reason fâ—r it is this He dirâ—â—s Adoration and Worship to the whole Divine Eternal Being that created all things the true God allowing also in him all the essential Attributes Now he that worships the true God cannot be an Idolater It is true if Mr. Taylor be mistaken he iâ— in an Error because he worships this Essence in the wrong place to wit in the Person of Christ when it should be in the Person of the Father only in Heaven but sâ—ill it is the same Essence he intends that and no other than he who iâ— the God of Abraham And on the other hand if the Unitarians be mistâ—ken yet they intend to worship the same Essence all and whole and no other they belâ—eve it tâ— be in the Person of Christ â—ut not to be anâ—inted They conceive it tâ— be an intire Being subsisting in the Father yet still the very Essence that we worship and no other Therefore neither can they be Idolaters I will conclude my Answer to this first Reason with this Argument They that worship all and whole of the Diâ—ine Essence of the Eternal and Supream beinâ— who is the true God are not therein nor cannot be Idolaters or Blasphemers But both Trinitarians and Unitarians worship all and whole of the same Divine Essence of the Eternal and Supream Being who is the true God Ergo neither Trinitarians nor Unitarians are Idolaters or Blasphemers Thus I hope his first Reason is mortally wounded His second Reason is pag. 5. Because they that deny Christ is essentially God most High deny the Person of the Son of God and thereupon deny the true Christ and bring another in his stead He endeavours to prove this bold Assertion thus If the Persâ—n of Christ consist both of a divine and human Nature