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 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 fore-quoted 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 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 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 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 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 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 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
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
TRI-VNITY OR THE DOCTRIN OF THE Holy Trinity ASSERTED IN A DISCOURSE ON 2 Cor. XIII xiv By ISAAC MAUDUIT Minister of the Gospel LONDON Printed by Hannah Clark for Iohn Dunton at the Raven in the Poultrey 1694. THE PREFACE TO Them that Love the Lord Jesus in Sincerity at Tooting and in the Neighbourhood Dearly Beloved in the Lord THE Soundness of your Judgments in the Doctrins of the Gospel your entire Vnion amongst your selves and the Generousness of your Spirit is your Glory as Christians your Strength as a Society and my Encouragement as a Minister Three Years I have Labour'd amongst you and I trust that the Lord of the Vineyard will not Sentence any of you as not finding in you the expected Fruit. Most Congregations may sadly Bewail the fewness of Converts but I Rejoyce that God has given me your Hearts and I readily return them to the Donor by desiring to espouse and present you to Christ You know I affect not tediousness on any Subjects that from proper Texts I might through Divine assistance declare to you the whole Council of God Tho' in the course of my Ministry I have in set Discourses laboured to establish your Minds in the Existence of a God in the Deity of our Blessed Redeemer and in his being the true Messiah I now tender what several of you have lately heard an Asserting of the Holy Trinity These Blessed Persons the Father Son and Holy Ghost have contriv'd effected and do apply our Redemption they are that One God whom we Adore and I hope shall be the Object of our eternal Praises I expose this to the publick View not from the least conceit of the stress of my Arguing but to awaken some Acute Pen which may designedly treat of this Subject and answer the Cavils of late Pamphlets Also several of you being at your Residences in London hereby I trust to be Serviceable to you in your Absence and to testifie that the smallness of my Auditory in the Winter is no temptation to me to cause the Offerings of the the Lord to be abhorred by doing my Office Negligently God confirm you in the Truth as it is in Jesus and make me and you a Blessing to each other that we may rejoice in the Great Day I crave your daily earnest Prayers that my Ministerial endeavours may be attended with the fulness of the Blessing of the Gospel of Christ And whilst in these Parts I shall delight to be Your Watchman Brother and Servant in the Lord I. M. Feb. 5. 1693 4. THE DOCTRINE OF THE TRINITY II COR. xiii 14. The grace of our Lord Jesus Christ the love of God and the Communion of the Holy Ghost be with you all 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 and as a Minister with excellent Counsels and Prayers His Counsel or Directions are compriz'd in Verse 1. 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 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 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 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 from himself God the Son receives it from the Father and God the Holy Ghost from both To intimate an Order
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 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 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 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 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 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 FINIS Books Printed for John Dunton at the Raven in the Poultrey 1. PRoposals for a National Reformation of Manners Humbly offered to the Consideration of our Magistrates and Clergy To which is added I. The Instrument for Reformation II. An Account of several Barbarous Villanies detected by the Society for Reformation As the same have been Sworn before two of Their Majesties Justices of the Peace As also the Black Roll containing the Names and Crimes of several hundred Persons who have been lately Prosecuted for Whoring Drunkenness Sabbath-breaking The whole Published by the Society for Reformation Price 6 d. 2. A Narrative of the late extraordiry Cure in an Instant wrought upon Mrs. Elizabeth Savage Lame from her Birth without the use of any Natural Means with the Affidavits which were made before the Right Honourable the Lord Mayor and the Certificates of several Credible Persons who knew her both before and since this Cure Enquir'd into with all its Circumstances by Noted Divines both of the Church of England and others and by Eminent Physicians of the Colledge and many Persons of Quality who have express'd their full Satisfaction With an APPENDIX attempting to prove that Miracles are not ceas'd Price 6 d. 3. This is to give Notice That it was design'd that no Persons who did not Subscribe to the 2 d. 3 d. and 4th Volumes of the French Book of Martyrs c. which with the First lately Publish'd compleat the Work by the 24th of December last should have had any Advantage by the Proposals made concerning it but at
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
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 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 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 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 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 Vnion yet I believe it on the Authority of God tho I am in the dark as to those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I cannot perfectly Vnderstand 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 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 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