A Supplement to Knowledge and Practice, Part 1 · Chapter 1 · Section 2
SECT. II. Concerning the Trinity of Perſons in the Ʋnity of the Divine Eſſence.
TO prevent all miſapprehenſions concerning God and the Divine Nature, it will be requiſite that we carefully attend unto the Declaration or Revelation that God hath been pleaſed to make of himſelf in the Holy Scriptures. For ſurely we have all the reaſon in the World to aſſent to thoſe aſſertions or teſtimonies that God is pleaſed to give unto us concerning himſelf, and that according to their natural and genuine ſence. The Sum then of this Revelation held forth to us in Holy Scriptures, is this, That God is one: That this one God is Father, Son, and Holy Ghoſt: That the Father is the Father of the Son, and the Son, the Son of the Father; and the Holy Ghoſt the Spirit of the Father and the Son; and by reaſon of their mutual reſpects and relations to each other, and their peculiar properties ariſing from thoſe particular relations, they (viz. Father, Son, and Holy Ghoſt) are diſtinct each from other.
This one God is ſet forth to us in the Scriptures as the only true God, whom we are to believe in, adore, worſhip and obey. This is the firſt cauſe, Soveraign Lord, and ultimate end of all. For the proof hereof, we ſhall produce Divine Teſtimonies whereon Faith may ſafely reſt. And firſt we ſhall prove God to be one. Secondly, The Father to be God, the Son to be God, the Holy Ghoſt to be God, Thirdly, We ſhall ſhew that the explanations uſually made of this Doctrine are accordi…g to truth, though we make uſe of ſome words or expreſſions which are not literally or Syllabically contained in the Holy Scriptures; but are ſuch as do not teach any other Doctrine than what is therein contained; and are (to our apprehenſions) fairly expoſitory of them. And ſurely if Miniſters may not ſet forth the ſence of the words of Scripture in ſuch expreſſions as they apprehend do moſt clearly convey the true and genuine meaning of them to the People, to what end ſerves that great Ordinance of preaching the Word? I ſhall begin therefore with the Original Revelation, and ſhew you what is delivered to us by Divine Teſtimony; and this I ſhall give you in theſe particulars following.
Firſt, We are aſſured by Divine Revelation that God is one. Deut. 6.4. Hear O Iſrael, the Lord our God is one Lord. Iſai. 44.6.8. Thus ſaith the Lord, the King of Iſrael, and his Redeemer the Lord of Hoſts, I am the firſt, and I am the laſt, and beſides me there is no God. Is there any God beſides me? Yea, there is no God, I know not any. Iſai. 45.5. I am the Lord, and there is none elſe, there is no God beſides me, 1 Cor. 8.4. As concerning therefore the eating of things Offered in Sacrifice unto Idols, we know that an Idol is nothing in the World, and that there is none other God but one.
Secondly, That the Father is God. He is often ſo called, only in reference to his Son. And if he had an eternal Son; (as we ſhall prove preſently) He is an Eternal Father, and his Paternity was from Eternity co-exiſtent with his Deity. The Father is a perſon ſubſiſting of himſelf. This is denied by none. Eph. 1.3. Bleſſed be the God and Father of our Lord Jeſus Chriſt, who hath bleſſed us with all Spiritual bleſſings in Chriſt, Luk. 23.34. Then ſaid Jeſus, Father forgive them, for they know not what they do. Eph. 3.14. For th…s cauſe I bow my knees unto the Father of our Lord Jeſus Chriſt. 1 Cor. 8.6. To us there is but one God, the Father, of whom are all things and we in Him. Joh. 17.5. And now, O Father, glorifie thou me with thine own ſelf, with the glory which I had with thee before the World was, Joh. 3.16. For God ſo loved the World that he gave his only begotten Son: That whoſoever believeth in him, ſhould not periſh, but have everlaſting life, Joh. 20.17. Jeſus ſaith unto her, Touch me not: For I am not yet aſcended to my Father.
Thirdly, That Jeſus Chriſt is God, the Eternal Son of God, and did prae-exiſt in the form or Eſſence of God (having all the properties of the Deity) before his Incarnation, which was effected by voluntary actings of his own, which could not be without a prae-exiſtence in another Nature. Let us conſider the Divine Teſtimonies whereby this truth is confirmed and eſtabliſhed, Pſal. 45.6. Thy Throne O God is for ever and ever: The Scepter of thy Kingdom is a right Scepter. This is applied unto Chriſt, Heb. 1.8. But unto the Son he ſaith, Thy Throne, O God, is for ever and ever, &c. Pſal. 102.25, 26, 27. Of old thou haſt laid the Foundation of the Earth: and the Heavens are the work of thy hands. They ſhall periſh, but thou ſhalt endure; yea, all of them ſhall wax old like a Garment: as a Veſture ſhalt thou change them, and they ſhall be changed, But thou art the ſame and thy years ſhall have no end. This is declared by the Apoſtle to be meant of the Son of God, Heb. 1.10. And, Thou Lord in the beginning haſt laid the Foundation of the Earth: And the Heavens are the works of thine hands, &c. Prov. 8. from the …2. to the 31. The Lord poſſeſſed me in the beginning of his way, before his works of old. I was ſet up from everlaſting, from the beginning, or ever the Earth was. When there were no depths, I was brought forth: When there were no Fountains abounding with Water. Before the Mountains were ſetled; before the Hills, was I brought forth. *He is called the only begotten Son of God, Joh. 1.14. Angels and Adam were the Sons of God by Creation. The Worſhippers of the true God, are called the Sons of God by profeſſion, Gen. 6 1. All true Believers are his Children by Adoption, Joh. 1.12. But Chriſt is the Son of God by Nature, by Eternal Generation.Whilſt as yet he had not made the Earth, nor the Fields, nor the higheſt part of the duſt of the World. When he prepared the Heavens, I was there: When he ſet a compaſs upon the face of the Depth. When he eſtabliſhed the Clouds above: When he ſtrengthened the Fountains of the Deep: When he gave to the Sea his Decree, that the Waters ſhould not paſs his Commandment: When he appointed the Foundations of the Earth: Then I was by him, as one brought up with him: And I was daily his delight, rejoycing always before him: Iſai. 9.6. For unto us a Child is born, unto us a Son is given, and the Government ſhall be upon his ſhoulder: And his Name ſhall be called, Wonderful, Counſellour, The mighty God, The everlaſting Father, The Prince of peace, Jer. 23.5, 6. Behold, the days come, ſaith the Lord, that I will raiſe unto David a righteous branch, and a King ſhall reign and proſper, and ſhall execute Judgment and Juſtice in the Earth. In his days Judah ſhall be ſaved, and Iſrael ſhall dwell ſafely: And this is his Name whereby he ſhall be called, The Lord our Righteouſneſs. Joh. 1. v. 1. In the beginning was the Word, and the Word was with God, and the Word was God, v. 2. The ſame was in the beginning with God, v. 3. All things were made by him, and without him was not any thing made that was made, v. 14. And the Word was made Fleſh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth, v. 18. No man hath ſeen God at any time; the only begotten, which is in the boſom of the Father, he hath declared him, Joh. 3.13. And no man hath aſcended up to Heaven, but he that came down from Heaven, even the Son of man which is in Heaven, Act. 20.28. Take heed therefore unto your ſelves, and to all the Flock, over the which the Holy Ghoſt hath made you Overſeers, to feed the Church of God, which he hath purchaſed with his own blood, Rom. 9.5. Whoſe are the Fathers, and of whom as concerning the Fleſh Chriſt came, who is over all, God bleſſed for ever, Amen. Col. 1.15. Who is the Image of the inviſible God, the firſt born *As being from all Eternity begotten of the Father before any Creature was made or created, and ſo Lord, and Heir of all the Creatures, as the Firſt-born was among his Brethren, Gen. 49.3.of every Creature. v. 16. For by him were all things Created that are in Heaven, and that are in Earth, viſible and inviſible, whether they be Thrones, or Dominions, or Principalities, or Powers: All things were created by him, and for him, v. 17. And he is before all things, and by him all things conſiſt, 1 Tim. 3.16. And without controverſie, great is the Myſtery of godlineſs: God was manifeſt in the Fleſh, juſtified in the Spirit, ſeen of Angels, preached unto the Gentiles, believed on in the World, received up into Glory. 1 Joh. 5.20. And we know that the Son of God is come, and hath given us an underſtanding, that we may know him that is true: And we are in him that is true, even in his Son Jeſus Chriſt. This is the true God and Eternal life. And thus much of the Divine Teſtimonies that prove that Chriſt is God.
The Socinians indeed acknowledge that Chriſt is God, but they ſay he is not ſo by Nature, but by Office. They ſay He is not the moſt high Eternal God. This therefore we ſhall labour to prove by ſeveral arguments.
Firſt, He had a Perſonal prae-exiſtence unto the whole Creation. And nothing can prae-exiſt*Quod ante omnem creaturam ſuiſſe dicitur ſimpliciter aeterrum eſt. Gloſs. to all Creatures but in the Nature of God, which is Eternal. In the beginning the Word was God, and ſo continues unto Eternity. Joh. 1.… In the beginning was the Word, and the Word was with God, and the Word was God. Yet he was ſo God that he was diſtinct in ſomething from God the Father, by whom afterwards he was ſent into the World. The Word was with God, and ſo diſtinct from him, and was God, and ſo one with him. And he was ſo from the beginning, before the Creation, that he made all things, even the World, viz. All things in Heaven and Earth. To which we may add our Saviours own Words, Joh. 17.5. And now O Father glorifie thou me with the glory I had with thee before the World was.
Secondly, Let us conſider this, All the ways whereby we can come to know God are either by his Name, or his Properties, or his Works, or the Divine worſhip given unto him. Now all theſe belong to the Son. He therefore is God, or we cannot tell either who, or what God is. And
Firſt, The proper Name of God (viz. Jehovah) is given to Him, Jer. 23.6. This is his Name whereby he ſhall be called, The Lord our righteouſneſs. And Rom. 9.5. He is called The moſt high God, who is over all, God bleſſed for evermore.*A Title peculiar to the moſt high God.
Secondly, Divine Properties are aſcribed to him, and ſuch Divine excellencies as naturally and neceſſarily appertain to the Divine Nature. Particularly theſe Four,
Firſt, Eternity, Joh. 1.1, 2. In the beginning was the Word. *foreign. Sic Mos Hebraeis aeternitatem populariter exprimare. Grot.In the beginning when the World began to be created then was He. And ſo Prov. 8.23, 24. I was ſet up from everlaſting, from the beginning, or ever the Earth was; when there was no depths, I was brought forth. The Eſſential Wiſdom of the Father was from everlaſting, Col. 1.17. He was before all things, viz. All things created, And Revel. 1.8. I am Alpha and Omega, the beginning, and the end, ſaith the Lord, which is, and which was, and which is to come, the Almighty. That this place is meant of Chriſt may appear by comparing with it, Chap. 2.6. & 22.13. of this Book.
Secondly, Omnipreſence, Mat. 18.20. Where two or three are met together in my Name (ſays our Saviour,) there am I in the midſt of them, viz. By my Eternal Spirit, Joh. 3.13. No man hath aſcended up to Heaven, but he that came down from Heaven, even the Son of man, which is in Heaven. And Mat. 28.20. And ſo I am with you always even to the end of the World.
Thirdly, Omnipotency. Philip. 3.8. 'Tis ſaid of Chriſt, that He ſhall change our vile bodies, and make them like to his own glorious body, according to the mighty working whereby He is able to ſubdue all things unto himſelf. Joh. 1.3. All things were made by him and without him was not any thing made, that was made, Heb. 1.10. And thou Lord in the beginning haſt laid the Foundation of the Earth, and the Heavens are the works of thine hands.
Fourthly, Omniſcience. Joh. 21.17. Lord thou knoweſt all things, ſays Peter. And Joh. 2.25. 'Tis ſaid of our Saviour, that He needed not that any ſhould teſtifie of man, for he knew what was in man.*De animis hominum certo judicare ſolius eſt Dei.
Thirdly, Divine actions or works are aſcribed to him. As
1. Creation, Joh. 1.3. All things were made by him. So that there muſt needs be granted unto Chriſt a prae-exiſtence in his Divine Nature antecedent to his Incarnation.
2. Providence, Heb. 1.3. He upholdeth all things by the Word of his power, And Col. 1.17. He is before all things and by him all things conſiſt. He is not only before all Creatures, and their Creator, but together (with the Father and the Holy Ghoſt) their Up-holder, powerfull Preſerver and Governour.
Fourthly, Divine Worſhip is given to him. Heb. 1.6. Let all the Angels of God worſhip him. The Angels themſelves refuſed Divine Worſhip, Rev. 19.10. See thou do it not (ſays the Angel there) that is, See thou do not worſhip me, I am thy fellow Creature, Joh. 14.1. You believe in God (ſays our Saviour) believe alſo in me. Now to be believed in, and reſted on, is an honour or homage peculiar unto God alone. Indeed the Socinians ſay that though Chriſt be not the moſt High God; yet, he ought to be worſhipped with Divine and Religious worſhip. But ſurely they do not well conſider, that only Divine and Eſſential excellencies are the formal Object of Divine and Religious worſhip, and to give ſuch a worſhip to one that is not God by Nature, is plain Idolatry. Where the Divine Nature is, there is the true, proper, formal Object of Religious worſhip; and where that is not, it is Idolatry to aſcribe it to, or exerciſe it towards any other. So that if the Word and Teſtimony of God be able to decide a difference among the Children of men, I ſee not but that the Teſtimony given to the God-head of the Son, are as clear and unqueſtionable as thoſe which are given concerning the Deity of the Father. And thus we have ſpoken to the Third thing, viz. That Jeſus Chriſt is God.
Fourthly, It is delivered to us by Divine Revelation that the Holy Ghoſt is God. This will plainly appear if we conſider what is revealed to us concerning the Divine exiſtence, the Divine excellencies, and the Divine Operations of this bleſſed Spirit.
Such things are aſcribed to him in the Scriptures which do uncontrolably evidence him to be a voluntary Divine Agent, an Eternal Divine exiſting ſubſtance, a Perſon or intelligent ſubſiſtence, the Author of Divine Operations, and the Object of Divine and Religious worſhip. There are ſome that hold he is a meer emanation of virtue or power from God and not a Perſon. Others grant indeed his Perſonality, and that he is a diſtinct ſelf-ſubſiſting Perſon, but deny his Deity; they deny him to be a participant of the Divine Nature. A Created, finite Spirit they will allow him to be, and the chiefeſt of all Spirits that were created, and the Head of all the good Angels. But they will not allow him to be a Divine Perſon. We ſhall therefore endeavour to prove from plain Teſtimonies of Scripture,
1. That he is not a meer emanation of virtue or power from God, but an intelligent ſubſiſtence, or Perſon.
2. A Divine Perſon.
3. A Perſon diſtinct from the Father and the Son.
4. A Perſon proceeding from the Father and the Son.
Firſt, It will appear, he is a Perſon becauſe he is endued with Perſonal properties, and Perſonal actions (ſuch as are peculiar and proper to a perſon) are Attributed to him. As namely,
1. To make interceſſion. Rom. 8.26. The Spirit alſo helpeth our infirmities. For we know not how to pray as we ought, but the Spirit maketh interceſſion for us, v. 27. And he that ſearcheth the hearts, knoweth what is the mind of the Spirit, becauſe he maketh interceſſion for the Saints according to the will of God.
2. To come to men, being ſent to them, Job. 15.26. But when the Comforter is come, whom I will ſend unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, he ſhall te…tifie of me.
3. Our Saviour ſays, He ſhall receive of mine, *(That is communicate nothing to them b… what t…y r…c…iv d from him)and ſhew it unto you, Joh. 16.14. which is a perſonal action.
4. He is ſuch an one againſt whom a ſin may be committed, and therefore ſurely he is a perſon. Matth. 12.31. Wherefore I ſay unto you, all manner of ſin and blaſphemy ſhall be forgiven unto men: but the blaſphemy againſt the Holy Ghoſt, ſhall not be forgiven unto men.
5. His appearing in and under a viſible ſign argues his Perſonal exiſtence. This is related, Matt. 3.16. And Jeſus when he was Baptiſed went up ſtrait way out of the water: and lo, the Heavens were opened unto him, and he ſaw the Spirit of God deſcending like a Dove, and lighting upon him. He took the form or ſhape of a Dove, and nothing but a Perſon can aſſume a ſhape wherein to appear.
6. He is placed in the ſame rank and order with other Divine Perſons, and is ſet forth as the proper Object of Divine and Religious Worſhip, Matth. 28.19. Go ye therefore and teach all Nations, Baptizing them in the Name of the Father, and of the Son, and of the Holy Ghoſt.
7. To him is aſcribed Ʋnderſtanding, 1 Cor. 2.10. The Spirit ſearcheth all things, yea, the deep things of God. Searching is a Perſonal action and undeniably argues him to be an underſtanding Agent.
8. To him is aſcribed Will; Ʋnderſtanding and Will are moſt eminently diſtinſtuiſhing Characters of a Perſon, 1 Cor. 12.11. But all theſe things worketh that one and the ſelf ſame Spirit, dividing to every one as he will.
9. He is ſaid to teach, Luk. 12.12. For the Holy Ghoſt ſhall teach you in the ſame hour what ye ought to ſay. Joh. 14.26. But the Comforter, which is the Holy Ghoſt, whom the Father will ſend in my Name, he ſhall teach you all things, and bring all things to your remembrance, whatſoever I have ſaid unto you. And thoſe that pretend to be Teachers of others, and neither ſeek nor regard his guidance or aſſiſtance had need conſider what they do.
10. He calls men to the Miniſtry, Act. 13.2, 3, 4, And the Holy Ghoſt ſaid, Separate unto me Barnabas and Saul for the work whereunto I have called them. Act. 20.28. Take heed therefore unto yourſelves, and to all the Flock, over which the Holy Ghoſt hath made you Overſeers, to feed the Church of God which he hath purchaſed with his blood.
11. He is ſpoken of as the Object of ſuch actings and actions of men as none but a Perſon can be the Object of. Thus he is ſaid to be tempted or provoked, Acts 5.9. Then Peter ſaid unto her, How is it that ye have agreed together, to tempt the Spirit of the Lord? He is ſaid to be reſiſted, Act. 7.51. Ye ſtiff-necked and uncircumciſed in heart and ears, ye do always reſiſt the Holy Ghoſt: as your Fathers did, ſo do ye. He is ſaid to be grieved, Eph. 4.30. And grieve not the Holy Spirit of God whereby ye are ſealed unto the day of Redemption. Compare this with Iſa. 63, 10. But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought againſt them. Now to be tempted, provoked, greſiſted, rieved, (though improperly ſpoken of God,) yet are ſuch affections as a quality is not capable of. And theſe expreſſions declare what effects they would produce in a Nature capable of ſuch Affections. And ſo much of the firſt particular, the Holy Ghoſt is a Perſon.
Secondly, He is not a Created but an Eternal Divine Perſon, having one and the ſame Divine Nature with the Father and the Son; and ſo is truly and properly God. This I ſhall prove by theſe Arguments.
1. He is expreſly called God. Act. 5, 4, 9. Then Peter ſaid unto her, H…w is it that ye have agreed together to tempt the Spirit of the L…rd? You have n… lyed unto men but unto God.
2. Divine Properties are attributed to him, which none can be endu…d with to whom the Divine Nature belongs not, and which …vi… … d…l…re him to be the moſt High God; Such are firſt Eternity, Heb. 9.14. How much more ſhall the blood of Chriſt, who through the Eternal …pirit, offered himſelf without ſpot to God, purge your conſciences from dead works to ſerve the living God? Secondly, Immenſity, Pſal. 139.7. Whither ſhall I go from thy Spirit? Or whither ſhall I flee from thy preſence. Thirdly, Praeſcience, Act. 1.16. Men and B…eth…e…, This Scripture muſt needs be fulfilled, which the Holy Ghoſt by the mouth of David ſpake before concerning Judas, which was guide to them that took Jeſus. Fourthly, Omniſcience, 1 Cor. 2.10.11. But God hath revealed them unto us by his Spirit, for the Spirit ſearcheth all things, yea, the deep things of God. For what man knoweth the things of a man, ſave the Spirit of man which is in him? Even ſo the things of God knoweth no man, but the Spirit of God.
Thirdly, Divine Works are aſcribed to him, and which are only proper to God. Such as are Creation, Job 33.4. The Spirit of God hath made me. And the working of Miracles, Matth. 12.28. If I by the Spirit of God caſt out Devils, then the Kingdom of God is come unto y…u And thus we have proved that the Holy Ghoſt is a Divine P…rſ…n.
3. He is a Perſon diſtinct from the Father and the Son; I will pray the Father, and he ſhall give you another Comforter, ſaith our …viour to his Diſciples, Joh. 14.16. Now the Perſon ſending, and the Perſon ſent muſt need be diſtinct the one from the other. And this ſame reaſon alſo proves the Son and the Holy Ghoſt to be two diſtinct Perſons, b…c…uſe the Holy Ghoſt is alſo ſent by the Son. Joh. 15.26. But when the Comforter is come, whom I will ſend unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, he ſhall teſtifie of me. Joh. 16.7. Nevertheleſs, I tell you the truth, it is expedient for you that I go away: for if I go not away, the Comforter will not come unto y…u: but if I depart, I will ſend him unto you.
4. He is a Perſon pr…ceeding from the Father and the Son. The Father proceeded from none, the Son from the Father, the Holy Ghoſt from both. Firſt, from the Father, Joh. 15.26. The Spirit of truth which proceeds from the Father. Secondly, From the Son: For he is called the Spirit of the Son, Gal. 4.6. Becauſe ye are Sons, God hath ſent forth the Spirit of his Son into your hearts, crying Abba Father, Rom. 8.9. Now if any man have not the Spirit of Chriſt, he his none of his.
Thus we have proved that there is but one God, and yet Three diſtinct Perſons or Hypoſtaſes diſtinctly ſubſiſting in the ſame Divine Eſſence or …eing. Now a Divine Perſon is nothing but the Divine Eſſence conſidered with an eſpecial property, and ſubſiſting in an eſpecial manner. As in the Perſon of the Father there is the Divine Eſſence with its eſpecial Properties of begetting the Son, and ſubſiſting in an eſpecial manner as the Father. And becauſe this Perſon hath the whole Divine Nature, all the Eſſential Properties of that Nature are in that Perſon. The like may be ſaid of the Perſons of the Son and Holy Ghoſt. Each Perſon having the underſtanding, will, and power of God, becomes a diſtinct intelligent, voluntary, Omnipotent Agent or principle of Operation. Theſe Divine Perſons are ſo diſtinct in their peculiar ſubſiſtence *In the Divine Eſſence th…re is alius not aliud & aliud. The Perſons ſeveral, the Eſſence of all Three the ſame. The Perſons are diſtingui…hed by their incommunicable Properties., that diſtinct Actions and Operations are aſcribed to them. And theſe actions are of two ſorts; Firſt, ad intra, Such are thoſe internal acts in one Perſon whereof another Divine Perſon is the Object. And theſe acts ad invicem or ad intra are natural, neceſſary, and inſeparable from the Being, Exiſtence, and Bleſſedneſs of God. Thus the Father knoweth the Son and loveth him; and the Son knoweth and loveth the Father. In theſe mutual actings one Perſon is the Object of the knowledge and love of the other, Joh. 3.35. The Father loveth the Son, and hath given all things into his hand. Matth. 11.27. All things are delivered unto me of my Father: And no man knoweth the Son but the Father: Neither knoweth any man the Father, ſave the Son, and he to whomſoever the Son will reveal him. This mutual knowledge and love of the Father and Son we find expreſſed, Prov. 8.30. I was daily his delight, rejoicing always before him. And in theſe mutual internal actings conſiſts much of the ineffable bleſſedneſs of the Holy G…d.
Secondly, There are diſtinct actions of theſe Divine Perſons ad extra which are voluntary effects of will and choice, and not natural or neceſſary. And theſe are likewiſe of two ſorts.
1. Such as reſpect one another; for there are external acts of one Perſon towards another; but then the Perſon that is the Object of theſe actings, is not conſidered abſolutely as a Divine Perſon, but with reſpect to ſome peculiar diſpenſation, or condeſcention which he voluntarily ſubmitted unto. Thus the Father gives, ſends, commands the Son, he having condeſcended to take our Nature on him, and to be Mediator between God and man. Thus the Father and the Son do ſend the Spirit, he having condeſcended in an eſpecial manner to the Office of being the Sanctifier and Comforter of the Church. Now theſe are free and voluntary acts depending upon the Soveraign Will, Counſel, and Pleaſure of God, and might not have been, without any the leaſt diminution of his Eternal bleſſedneſs. Secondly, Such as have reſpect and reference to the Creatures; of which ſome are aſcribed peculiarly to the Father, ſome to the Son, and ſome to the Holy Ghoſt. *Though theſe works ad extra be common to all Three; yet, the manner of working is proper to each Perſon. Thus Creation is attributed to the Father, Eph. 9.14, 15. Redemption to the Son. Eph. 1.7. Sanctification to the Holy Ghoſt, Tit. 3.5. Every Perſon doth work, S…cundum diſtinctam rationem ſuae ſubſiſtentiae, according to the diſtinct manner of his Perſonal ſ…bſiſtence.Yet all their actings ad extra towards the Creatures, being the actings of God, are undivided, and are all the works of one and the ſame God,
Having thus far explained the Doctrine of the Holy Trinity, and I hope ſutably to the Revelation made of it in the Scriptures; I ſhall now lay down ſome Rules or Propoſitions for the further underſtanding of it.
Firſt, Each Perſon hath its own ſubſtance; for the one ſubſtance of the Deity is the ſubſtance of each Perſon, and ſo is ſtill but one. But each Perſon hath not its own diſtinct ſubſtance (ſeparate from the ſubſtance of the other Perſons) becauſe the ſubſtance of them all is the ſame. Where therefore Chriſt as the Son is ſaid to be another from the Father, (or from God ſpoken of Perſonally as the Father) it argues not in the leaſt, that he is not partaker of the Divine Nature with him. 'Tis true, in one Eſſence there can be but one Perſon, where the ſubſtance is finite and limited, but it hath no place in that which is infinite.
Secondly, Each Perſon is infinite as he is God. For all Divine Properties belong not to the Perſons on the account of their Perſonality, but on the account of their Divine Nature which is one; for they are all Natural Properties. And therefore as the Nature of each Perſon is infinite, ſo is each Perſon becauſe of that Nature.
Thirdly, The only true God is Father, Son, and Holy Ghoſt. But when we ſay the Father is the only true God, we reſpect not his Paternity, or Paternal relation to his Son, but his Divine Nature, Eſſence, or Being. And the like may be ſaid of the Son, that He is the onelyonly true God; and ſo of the Holy Ghoſt. For the Divine Nature though abſolutely ſingular and one, yet is communicated to more, and hath a larger ſignification then either the Term Father, Son, or Holy Ghoſt. So that though each Perſon be the only true God, it does not follow that one Perſon muſt be another; namely, that the Father muſt be the Son, or the Son the Father. For though the Father be the only true God, yet it does not follow that every one who is the true God is the Father. For the Son is the only true God, and ſo is the Holy Ghoſt, becauſe they are equally participant of the Divine Nature. But to ſay, whoever is the only true God is the Father, is falſe.
Fourthly, Diſtinction, and inequality in reſpect of Office, in Chriſt and the Holy Ghoſt, does not in the leaſt take away equality and ſameneſs with the Father in reſpect of Nature, and Eſſence, Phi. 2.6, 7, 8. Chriſt Jeſus being in the form of God, thought it no robbery to be equal with God; yet made himſelf of no reputation, and took upon him the form of a Servant, and was made in the likeneſs of men. And being found in faſhion as a man, he humbled himſelf, and became obedient unto death, even the death of the Croſs.
Fifthly, The advancement, and exaltation of Chriſt as Mediator to any Dignity whatſoever, upon or in reference to the works of our Redemption and Salvation, is not at all inconſiſtent with the Eſſential honour and Dignity which he hath in himſelf as God bleſſed for ever. Though he humbled himſelf and was exalted as to his Office, yet in Nature he was one and the ſame, he changed not.
Sixthly, Gods working in and by Chriſt as he was Mediator, denotes the Fathers Soveraign appointment of the things mentioned to be done. Not his immediate efficiency in the doing of them.
Seventhly, That muſt be remembred which Zophar ſays, Job 11. 7. We cannot by ſearching find out God, we cannot find out the Almighty to perfection.
Some things may be above the comprehenſion of reaſon *Obſerve the words of a learned man Dr. H. in his Comment on the Creed p. 20. I thank God I can ſay with a very good Conſcience that I b lieve the Doctrine of the Holy Trinity, according to the Catholick Tradition of the Church of Chriſt; yet I confeſs withall (ſuch is the weakneſs of my underſtanding) that I am utterly unable (and indeed who is not?) To look into the de…th of ſo great a Myſterie; and cannot bu… cry out foreign (as the Apoſtle did in another caſe) O the unſearchableneſs! O the depth of this Heavenly Oeconomy. in matters of ſo high a Nature, I believe more then I am able to underſtand, the gift of Faith ſupplying the defects of my underſtanding.as conſidered in this or that man, which are not all abſolutely againſt it. We grant that nothing contrary to the reaſon of things muſt be admitted. But reaſon as it is in this or that man may be very weak, and imperfect, and very ſhort of a ju…t and a full comprehenſion of the whole reaſon of things. Therefore that is no fit meaſure to try this Divine Doctrine by. Certainly it is the higheſt reaſon, that in things of p…rely Divine Revelation, we ſhould captivate our underſtandings to the Authority of the Revelator. Let us therefore earneſtly pray unto God that it may be given unto us to know the Myſteries of his Kingdom. The Apoſtle Peter knew Chriſt to be the Eternal Son of God (which is a part of this Myſtery of the Trinity) and our Saviour tells him, Matth. 16.16, 17. That Fleſh and Blood had not revealed it unto him, but his Father. A man ought not preſently to deſert his perſwaſion grounded upon Scripture, becauſe he cannot anſwer every Objection that the ſubtil Wit of man can make againſt it. For though this or that private Perſon may not be able to Anſwer ſuch Objections; yet others (more learned and knowing) may eaſily do it, and to them he ought to betake himſelf for ſatisfaction. Thus I have ſhewed what is the Original Declaration, or Revelation of this Doctrine of the Holy Trinity contained in the Scripture, and how the ſame is explained by Pious and Learned men very ſutably to that Revelation. And it will not be amiſs to give my Reader theſe two further directions. Firſt, If at any he be attaqued by any adverſary of this Divine doctrin, I adviſe him in the firſt place to hold him ſtrictly and peremtorily to the Original revelation, and to put him to diſprove (if he can) that God is one, that the Father is God, the Son God, the Holy Gh…ſt God, underſtanding by God the moſt High God, Soveraign of all the World. If he cannot do this (as you may ſee by the Teſtimonies forecited he cannot with any ſhew of reaſon do) then ſuffer him not to quarrel at the explanation, and fall foully (as their manner is) upon the terms Trinity and Perſonality, and ſuch like expreſſions, which though they be not literally a…d ſyllabically found in the Scriptures, yet are agreeable to the Original Revelation of this Doctrine therein contained and fairly Expolitory thereof.
And having given this hint or admonition (which I think very needfull at this time) let me in the cloſing up of this Diſcourſe adviſe all thoſe that have any true deſire to walk in the narrow path of Truth and Holineſs (which leads to everlaſting bliſs) to labour in the firſt place judiciouſly to underſtand this Sacred Doctrine according to the Original Revelation thereof, made in the Scriptures. When this is done, the explanation thereof (as we have here delivered it) will not ſeem harſh to them, nor to contain any thing unſuitable to that Revelation. And let me add this one word more, that I fear the failing of ſo many mens profeſſion (as we have ſeen of late years) has begun with their relinquiſhing this Foundation. This has been the fatal miſcarriage of thoſe poor deluded Souls called Quakers, and I am afraid of ſome others more learned than they. If they could be brought to a right underſtanding of this Doctrine of the bleſſed Trinity as 'tis in the Scripture revealed, I ſuppoſe their other fond imaginations would quickly vaniſh, and come to nothing.