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
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
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
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