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 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 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 it s 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 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 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 Vnity 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 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 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
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 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 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 Que ratio suadet tres ut credantur in uno R. Distat a carente sine quod fines habet Artificis nusquamne sui spectatur Imago R. Sol Lux carorque tria sunt unum tamen Nil hominum natura jubet nos tale tueri R. Vigere sapere velle in uno sunt tria A Trinity in Vnity 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 Other Scriptures confirm to us the Vnity 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 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 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
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 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 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 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 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 Vse 1. How glorious a God do we serve One who is Infinite and Incomprehensible His Ways are unsearchable and his Works 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 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 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 Vnity in Trinity was hid from them The wiser of the Heathen had some dark and