The Morning Exercise Methodized, Sermon 3 – To the reader
THE TRINITY Proved by Scripture.
1 JOHN 5.7.
For there are three that bear record in heaven, the Father, the Word, and the Holy Ghoſt, and theſe three are one.
IN the fifth verſe of this Chapter, the Apoſtle had laid this down as an Article of faith, that the Lord Jeſus Chriſt is the Sonne of God. Who is he that ovcrcometh the world, but he that believeth that Jeſus is the Sonne of God: 1 John 5.5.Now for the proof of ſo glorious a truth, the Apoſtle produces ſix witneſſes, and ranks them into two orders, ſome bear record in heaven, and ſome bear witneſſe on earth; ſome bear witneſſe on earth, as ver. 8.Ver. 8. of this Chapter, There are three that bear witneſse on earth, the Spirit and the water, and the blood, and theſe three agree in one; and ſome bear record in heaven, in the words of my Text: There are three that bear record in heaven, the Father, the Word, and the Holy Ghoſt, and theſe three are one.
In the words you may take notice of theſe particulars.
1. The number of the heavenly witneſſes, or the number of thoſe witneſſes that bear record in heaven, viz. three.
2. Their dignity or excellency, they are in heaven.
3. Their act, they bear record.
4. The names of the witneſſes, the Father, the Word, and the Holy Ghoſt.
5. Their unity, and theſe three are one.
I would obſerve from the context,
Obſerv. That it is not an eaſie matter to believe that the Lord Jeſus Chriſt is the Sonne of God: Whence is it elſe that the Apoſtle ſo often urges this point in this Epiſtle? whence is it elſe, that whereas it is ſufficient for any truth to be confirmed by the mouth of two or three witneſſes? here are no leſſe than ſix witneſſes produced to prove that the Lord Jeſus is the Sonne of God; three heavenly, and three earthly; and indeed who can declare the great myſtery of the eternal generation of the Son of God: I will give five wonders in five words.
1. God the Father communicates the whole divine eſsence unto the Sonne, and yet hath the whole divine eſſence in himſelf: If God communicates his eſſence, it muſt be his whole eſſence; for that which is infinite, cannot admit of any diviſion, partition, or diminution; yet methinks, we have a faint reſemblance of this here below. 'Tis not with things of a ſpiritual nature, as with things of a corporeal; ſpiritual things may be communicated without being leſſened or divided; viz. when I make a man know that which I know, my knowledge is ſtill the ſame, and nothing diminiſhed; and upon his account, whether that Argument againſt the traduction of the ſoul, that if the ſoul of the Father be traduced, the Father is left ſoul-leſſe be cogent, I leave to the judgment of the learned: 'Tis to be granted, that to communicate the notion is one thing, and the faculty is another, but both are things of a ſpiritual nature.
2. God the Father, and God the Sonne are one eſſence, and yet though the Father begets the Sonne, the Sonne doth not beget himſelf: The Father and the Sonne are one God, yet the Lord Jeſus is the Sonne of God, under that notion, as God is a Father, and not the Sonne of God, under the notion as God is a Sonne, and ſo not the Sonne of himſelf.
3. God the Father begetteth God the Sonne, and yet the Father is not elder than the Sonne, nor the Sonne younger than the Father; he that begetteth, is not in time before him that is begotten; if God was a Father from everlaſting, then Chriſt was a Sonne from everlaſting; for relata ſunt ſimul natura, an eternal Father muſt have an eternal Sonne.
4. The Father begets the Sonne, yet the Sonne is not inferiour to the Father, nor the Father ſuperiour to the Sonne: The Lord Jeſus Chriſt being in the forme of God, thought it no robbery to be equal with God; it was his right, and therefore it was no robbery; as he is coeternal, ſo he is coequal with the Father.
5. The Father begets the Sonne, yet the Sonne hath the ſame numerical nature with the Father, and the Father the ſame numerical nature with the Sonne; an earthly ſonne hath the ſame ſpecifical nature with his Father, but then though it be the ſame in regard of kinde, yet it differs in regard of number; but God the Father, and God the Sonne have the ſame individual numerical nature.
Uſe. Let me entreat you that you would attend unto the record and teſtimony that is given by thoſe witneſſes; and for your encouragement conſider the difference between theſe heavenly witneſſes in the Text, and earthly wi neſſes, and ſo I ſhall proceed to that which I mainly intend.
1. On earth; there may be ſome ſingle or one witneſſe, but here are no leſſe than three.
2. Earthly, witneſſes are ſuch as are lyable to exception, but theſe are in heaven beyond all exception.
3. As for earthly witneſſes, it may come to paſſe that their names may not be known, theſe here are named; the Father, the Word, and the Holy Ghoſt.
4. Earthly witneſſes, when they are produced, either may be ſilent, or it may be bear falſe witneſſe, but theſe bear record, and their record is true.
5. Earthly witneſſes may not agree in their witneſſe, as the witneſſes brought againſt Chriſt; but there is a ſweet conſent and agreement amongſt theſe witneſſes, for theſe three are one.
6. Whereas Earthly witneſſes, although they may be one in regard of conſent, yet they are not one in regard of eſſence; every man hath one particular individual eſſence of his own, but theſe are one in regard of eſſence: Now pray mark this, for if it be ſo, then the Father is God, the Son God, and the Holy Ghoſt God. And therefore the Socinian, who denies the Deity of the Word, and of the Holy Ghoſt, will perſwade you to believe that theſe words are to be expounded thus, theſe three are one; that is, ſayes he, theſe three agree in one; but that this is not the meaning of the phraſe, appears by the variation of it in the next verſe; the words are,Ver. 8. There are three that bear witneſſe on earth, the Spirit, the water, and the blood, and theſe three agree in one: Now if both phraſes note unity in conſent, here is an occaſion of offence, and falling adminiſtred by the variation of them in theſe two verſes; why is it not ſaid the Father, the Word, and the Holy Ghoſt agree in one, as well as the Spirit, water and blood.
And ſuppoſe we ſhould grant that the oneneſſe ſpoken of in the Text is to be expounded of conſent in will and agreement, yet it would prove the Godhead both of the Father, and Spirit; for in free Agents, where there is the ſame will, there is the ſame nature, indeed with men it is the ſame ſpecifical nature, not numerical; becauſe there is but one God only, therefore here it muſt be the ſame numerical nature.
Obſerv.The doctrine I would ſpeak more fully to, is the doctrine of the Trinity, or that there are three perſons in the divine eſſence.
In the proſecution of this point, I ſhall (by Gods aſſiſtance) obſerve this method.
1. I ſhall ſpeak ſomething to the notion of a Divine perſon.
2. I ſhall ſhew you that theſe are three perſons in the Divine eſſence.
3. I ſhall ſpeak ſomethi…g to the diſtinction of thoſe perſ s.
4. I ſh…ll ſpeak to the order of theſe perſons.
5. I ſhall enquire whe…her the myſtery of the Trinity may be found out by the light of nature.
6. The Uſe and Application.
1. I ſhall ſpeak ſomething to the notion of a divine perſon; what a divine perſon is, or wherein it conſiſts.
Reſol. 1. Negatively; a divine perſon in the preciſe notion of it, is not a being or ſingularis ſubſtantia perſona, & natura ſingularis clare diſtinguitur; there is a clear difference between perſon and nature, as you may perceive by theſe following conſiderations.
1. Our Lord Jeſus Chriſt aſſumed the nature of man, and yet not the perſon of men.
2. Thoſe things which may really be ſeparated are not the ſame; but that perſonality may be ſeparated from nature, appears by the foregoing inſtance.
3. If a perſon were a being, it muſt either be finite or infinite; if finite, then ſomething finite would be in God; if infinite, then there would be three infinites in God, or which is all one, there would be three Gods; now Deum trinum aſſerimus, Deum triplicem negamus.
2. Poſitively; a perſon is modus rei, the manner of a being; and a divine perſon is modus divinae eſſentiae, the divine eſſence modificated, or the divine eſſences conſidered three manner of wayes; for i…ſtance, conſider the divine eſſence as the fountain or principle of deity, ſo it is the firſt perſon; conſider it as ſtreaming forth from the Fa…her, ſo it is the ſecond perſon; conſider it as breathed forth by Father and Son, and ſo it is the third perſon.
I ſaid before that the Father is the fountain or principle of deity; now this muſt warily be underſtood; I do not ſay, the Father is the cauſe of deity, but the principle; there is a wide difference between p incipium & cauſam, a principle and a cauſe. Omnis cauſa eſt pr…ncipium, ſed omne principium non eſt cauſa; the cauſe of a thing may be called its beginning, but the beginning of a thing is not neceſſarily its cauſe; the beginning of a line, is not the cauſe of it.
But to return, where we were, a divine perſon is modus divinae eſſentiae, the divine eſſence modificated, the divine eſſence conſidered three manner of wayes; now the manner of a thing is neither ens, nor nihil; it is neither a thing, nor yet nothing; for inſtance, the folding of my hands, is not ens, for then I ſhould be a Creatour, and make ſomething; nor is it plainly nothing; for there is difference between my hands folded, and my hands expanded.
Now we uſe the word perſon, becauſe it notes the ſubſiſtence of the moſt excellent kind of being, and hath more in it than ſubſiſtence hath; we ſay a beaſt doth ſubſiſt, but it is abſurd to ſay a beaſt hath perſonality; becauſe a perſon notes an underſtanding ſubſiſtent;Heb. 1.3. beſides, the word perſon is attributed to God in the Scripture; in the Epiſtle to the Hebrews, you finde theſe words made uſe of by the Apoſtle concerning Chriſt; the brightneſſe of his glory, and the expreſſe Image of his perſon.
2. I am to ſhew you that there are three perſons in the divine eſſence, and that from Scriptures, both in the Old Teſtament, and in the New.
1. By Scriptures in the Old Teſtament; to that purpoſe, take into your thoughts theſe particulars.
1. A plurality of perſons may be proved by that Scripture, Gen. 1.26.Gen. 1.26. where God ſpeaks of himſelf in the plural number; Let us make man in our Image; this notes more perſons in the Godhead than one; 'tis true, ſomething is urged by way of Objection.
Object. 1. God ſpeaks by way of Apoſtrophe unto the Angels, that they ſhould bear witneſſe of the works of Creation; it is uſual in Scripture, for God to ſpeak to the creatures; as in the Prophecy of Iſaiah; Iſa. 1.3.Hear oh heavens, and give ear oh earth, for the Lord hath ſpoken.
Reſol. 1. Although God is ſometimes brought in in the Scripture ſpeaking unto the creature, yet it is impoſſible that this Scripture ſhould be expounded after this manner; For,
1. Thoſe unto whom God ſpeaks, were companions with him in the work of Creation; Let us make man after our Image; now God did not make uſe of Angels as instruments in the work of Creation, not indeed could he ſo doe; For,
1. Every instrument muſt have ſubject matter to work upon; but Creation doth nor preſuppoſe a ſubject, but make it.
2. Every inſtrument muſt have time to work in, but Creation is in an inſtant; and therefore when we read that God created the world by Jeſus Christ, as in the Epiſtle to the Hebrews; Heb. 1.2.by whom (ſpeaking of Chriſt) he made the world; this particle per, or by, non eſt nota inſtrumenti, ſed nota ordinis, notes not inſtrumentality, but the order amongſt the divine perſons; for as there is an order in regard of themſelves, ſo in regard of their operations; operari ſequitur eſse; and hence it is, that although we read that God the Father made the world by Jeſus Chriſt, yet we do not read that Jeſus Christ made the world by the Father.
2. God ſpeaketh unto thoſe perſons, after whoſe image man was to be made; Let us make man after our image; now man was not to be made after the image of Angels, but the image of God himſelf.
Ob ect. 2. God ſpeaks more magnatum, or more pincipium, after the manner of great ones, who ſpeak in the plural number.
Reſol. 1. If God ſpeaks more magnatum, after the manner of great ones, why doth he not alwayes, or at leaſt frequently ſpeak after this manner? you will find God ſpeaking in Scripture for the moſt part in the ſingular number; even in this very book of Geneſis, Behold, Gen. 6.17. Gen. 9.9. Gen. 15.1. Gen. 17.1.I even I do bring a flood of waters upon the earth. Behold, I even I eſtabliſh my Covenant with you. Fear not Abraham (ſaith God) I am thy ſhield, and thy exceeding great reward; and elſewhere, I am the Almighty God, walk before me, and be thou perfect.
2. If God ſpeaks in the plural number after the manner of great ones, then certainly he would ſpeak after this manner, when he diſcovers moſt of his royalty, and power, and Majeſty, as he did at the giving of the Law on Mount Sinai; and yet there he ſpeaks in the ſingular number; Exod. 20.2.Exod. 20.2. I am the Lord thy God, which have brought thee out of the Land of Egypt, out of the houſe of bondage.
3. 'Tis likely the Princes did at firſt ſpeak in the plural number, not to note their power and greatneſſe, but their modeſty and warineſſe; that it was not their deſign to rule according to will, but according to counſel; that they were willing to adviſe with others, and to be guided by others; The wiſeſt Kings on earth will have their counſel, and it is no more than needs; plus vident oculi, quam oculus, many eyes ſee more than one eye;Eph. 1.11. but Gods Counſel is his Will; Who worketh all things after the counſel of his own Will. Nor indeed is it ſafe or fit for any to govern arbitrarily, or purely by will, but he whoſe Will is his counſel, it is ſo far from needing a rule, that it is the only Rule.
Iſa. 63.7, 8, 9, 10.2. As a plurality of perſons, ſo a Trinity of perſons may be proved out of the old Teſtament; I ſhall mention, and only mention for brievity ſake, one place in the Prophecy of Iſaiah, in the ſeventh verſe you have mention made of Jehovah, or the Lord; in the ninth verſe, of Jeſus Chriſt, called the Angel of his preſence; in the tenth verſe, of the holy Spirit; but they rebelled, and vexed his holy Spirit.
2. You have this doctrine more clearly delivered in the new Teſtament, as will appear by ſeveral inſtances.
Mat. 3.16, 17.1. At the Baptiſme of Chriſt, the Trinity of perſons were clearly diſcovered; you may read the hiſtory; And Jeſus when he was baptized, 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, and lo a voyce from heaven, ſaying, This is my beloved Son, in whom I am well pleaſed; Conſider here,
1. We have three names given ſeverally and particularly to three perſons.
1. He who ſpake with a voice from heaven was the Father.
2. He who was Baptized in Jordan, is called the Son.
3. He who deſcended in the ſhape of a Dove, is called the Spirit of God.
2. There were three outward ſignes or ſymboles by which thoſe three perſons did manifeſt themſelves.
1. The Father by an audible voice; the Word in heaven, is borne witneſſe to by a word from heaven.
2. The Son in the humane nature.
3. The holy Ghoſt in the ſhape of a Dove.
3. They are deſcribed by three diſtinct actions.
1. The one cries by a voice from heaven, This is my well-beloved Sonne, heare him; this could not be the voice of the Sonne, for then he would be Sonne to himſelf; nor can this be attributed unto the Spirit, for then Jeſus would have been the ſon of the Spirit.
2. The ſecond, after his Baptiſme, prayes; Luke 3.21. It came to paſs, that Jeſus being baptized, and praying, the heaven was opened.
3. The third deſcended in the ſhape of a dove, and reſted upon Jeſus Chriſt.
Now to cloſe this particular, why might it not be ſaid, that the Father was baptized in Jordan as well as the Sonne? or that the Father deſcended in the ſhape of a dove, as well as the Spirit; or that the Sonne did all this, ſpeak with a voice from heaven, and was baptized in Jordan, and deſcended in the ſhape of a dove; if this were not a truth, that there are three perſons in the divine eſſence? hence the primitive Chriſtians uſed to ſay unto any one that doubted of the Trinity, abi ad Jordanem & videbis, go to Jordan, and you will ſee a Trinity.
2. This doctrine may be proved from the inſtitution of the Ordinance of Baptiſme; Go ye therefore and teach all Nations, baptizing them in the Name of the Father, and of the Sonne, Mat. 28.19.and of the Holy Ghoſt; and indeed, no wonder if God diſcovered himſelf to be three perſons, and one God at Chriſts Baptiſme, when the name of the bleſſed Trinity, is as it were in faire and legible Characters, writ upon the forehead of the Ordinance of Baptiſme its ſelf; Baptiſme its ſelf, is as it were, baptized in the Name of the Father, Sonne, and holy Ghost; now theſe I call the words of inſtitution; for although you have not here the firſt inſtitution of Baptiſme, John the Baptiſt, who was called ſo from this very Ordinance, adminiſtring this Sacrament, and the Diſciples queſtionleſſe from the Command of Chriſt himſelf; the Evangeliſt John tells us, that Jeſus himſelf baptized not, Joh. 4.2.but his Diſciples; yet here you have a ſolemn command for baptiſme, and the forme of the adminiſtration thereof unto all generations.
And here conſider,
1. Chriſt commands them to baptize, not in the names, but in the Name of the Father, Son, and holy Ghoſt; if you conſider them perſonally, ſo they have three names, Father, Son, and holy Ghoſt; if eſſentially, then but one name; unum nomen, una deitas, one God, one deity; and I obſerve farther, that which way ſoever we expound this phraſe in the name, either calling upon the name of the Father, Son, and holy Ghoſt (as ſome) or in the name, by the authority, or at the appointment of God the Father, Son, and holy Ghoſt (as others) or in the name, viz. for the ſervice, honour, and glory of God the Father, Son, and holy Ghoſt (as a third ſort) you muſt either make theſe to be three Gods, or elſe three perſons in the Godhead; for who is the object of our prayers but God? who hath authority to appoint Ordinances for his Church but God? whom are we to ſerve and worſhip but God alone? Thou ſhalt worſhip the Lord thy God, Mat. 4.10.and him only ſhalt thou ſerve.
2. They were to baptize, not in the name of the Father by the Son, or by the Spirit; but in the name of the Father, Sonne, and Spirit, which notes the equality of the three perſons.
3. Father, Son, and holy Ghoſt, are ſo joyned together, that we are no leſſe baptized in the name of the Sonne, and of the Spirit, than of the Father; and therefore their deity is the ſame, their power and authority the ſame.
4. An Article is thrice prefixed, and added to every one, baptizate in nomine foreign, that Father, that Son, that holy Ghoſt; that Father whoſe voice you have heard from heaven; that Sonne, whom as yet you ſee in the humane nature; that holy Ghoſt, whom you have ſeen deſcending upon me in the ſhape of a Dove; Surely the repetition of this Article, doth not want its ſingular Emphaſis, that Father, that Sonne, and that holy Ghoſt.
3. This doctrine may yet further be cleared from that ſaying of our Saviour;John 14.16. I will pray the Father, and he ſhall give you another Comforter; hence is plainly proved the perſonality of the Holy Ghoſt, he is called another Comforter; now he who is diſtinguiſhed from the Father and the Sonne, in the manner as to be called another comforter, is either diſtinguiſhed in regard of his eſſence, or in regard of his perſonal ſubſiſtence; not in regard of his eſſence, for then he would be another God, and therefore he is another in regard of his perſonal ſubſiſtence.
4. You have a clear proof for this doctrine in the words of the Text; There are three that bear record in heaven, the Father, the Word, and the holy Ghoſt, and theſe three are one; and to that purpoſe, conſider,
1. You have mention here of three witneſſes; now three witneſſes are three perſons.
2. The Word and holy Ghoſt are conjoyned in their Teſtimony with the Father, which is not competible to any creature; and leſt we ſhould doubt of this, it is expreſly ſaid even by Saint John himſelf, to be the witneſſe of God; Verſe 9. If we receive the witneſſe of men, the witneſſe of God is greater; for this is the witneſse of God which he hath teſtified of his Son; and concerning Chriſt, it is ſaid that he is the true God; ver. 20. This is the true God, and eternal life; let the Socinian ſhew me where any creature is called the true God; Concerning the Spirit alſo in this Chapter, it is ſaid ver. 6. that he is truth it ſelf; It is the Spirit that beareth Witneſſe, becauſe the Spirit is Truth.
3. If there be three witneſſes, whereof every one of them is God, the one not the other, and yet not many Gods, but one true God; the point is clear, there are three diſtinct perſons ſubſiſting in one divine eſſence, or (which is all one) there are three perſons and one God.
3. I am to ſpeak ſomething to the diſtinction of theſe three perſons; though they cannot be divided, yet they may be, they are diſtinguiſhed; many things in nature may be diſtinguiſhed, which cannot be divided; for inſtance, the cold and the moiſture, which is in the water, may be diſtinguiſhed, but they cannot be divided; Now that thoſe three perſons are diſtinguiſhed appears,
1. By what hath been already ſaid, the Father is not the Son, nor the Son the Father, nor the holy Ghoſt the Father or the Son.
2. By the words of the Text; here are three heavenly witneſſes produced to prove that the Lord Jeſus Chriſt is the Son of God, namely, the Father, the Word, and the holy Ghoſt; now one and the ſame perſon, although he hath a thouſand names, cannot paſſe for three witneſſes, upon any faire or reaſonable account whatever; you may be ſure that God reckons right, and he ſayes,John 8.13. Father, Sonne, and holy Ghoſt, to be three witneſſes; there are three that bear record in heaven; ſo in Saint Johns Goſpel, the Phariſees charge our Saviour that he bare record of himſelf; (ſay they) thou beareſt record of thy ſelf, thy record is not true; now mark what Chriſt replies, ver. 17, 18. It is written in your Law, Ver. 17, 18.that the Teſtimony of two men is true; I am one that bear witneſſe of my ſelf, and the Father that ſent me, beareth witneſs of me; where you have our Saviour citing the Law concerning the validity of a Teſtimony given by two witneſſes; and then he reckons his Father for one witneſſe, and himſelf for another.
4. I ſhall ſpeak a few words to the order of theſe divine perſons; in order of ſubſiſtence, the Father is before the Son, and the Son before the holy Ghoſt. The Father, the firſt perſon in the Trinity, hath foundation of perſonal ſubſiſtence in himſelf; the Sonne the ſecond perſon, the foundation of perſonal ſubſiſtence from the Father; the holy Ghoſt the third perſon, hath foundation of perſonal ſubſiſtence from the Father and the Sonne.
Now although one perſon be before the other in regard of order, yet they are all equal in regard of time, Majeſty, glory, eſſence; this I conceive to be the reaſon why in the Scripture ſometimes you have the Sonne placed before the Father; as 2 Cor. 13.14.2 Cor. 13.14. The grace of our Lord Jeſus Chriſt, and the love of God, and the communion of the holy Ghoſt be with you all, Amen. Gal. 1.1.So Gal. 1.1. Paul an Apoſtle not of men, neither by men, but by Jeſus Chriſt, and God the Father, who raiſed him from the dead. Sometimes the holy Ghoſt is placed before the Father, as Eph. 2.18. Through him we have an acceſse by one Spirit, unto the Father. Eph. 2.18. Rev. 1.4, 5.Sometimes before Jeſus Chriſt, Rev. 1.4, 5. John to the ſeven Churches in Aſia, Grace be unto you, and peace from him which is, and which was, and which is to come, and from the ſeven Spirits which are before the Throne (by the ſeven Spirits there, is meant the holy Ghoſt) and from Jeſus Chriſt who is the faithful witneſſe, &c. The conſideration of this cauſed that rule amongſt our Divines; ab ordine verborum nulla eſt argumentatio; there is no argument to be urged from the order of words. Now this ſhews, that although one perſon be before another in regard of relation, and order of ſubſiſtence, yet all are equal one with another in regard of eſſence.
And therefore beware leſt you derogate the leaſt jota or tittle of glory, or Majeſty, from any of the three perſons. As in nature, a ſmall matter as to the body, may be a great matter as to the beauty of the body; cut but the haire from the eye brow, how diſfigured will all the face look. If you take away never ſo little of that honour, and glory, which is due to any of the divine Perſons, you do what in you lies, to blot, to ſtain, to disfigure the faire and beautiful face of the bleſſed Trinity.
5. I am to enquire whether the myſtery of the Trinity may be found out by the light of nature.
Reſol. There are two things in the general, that I would ſay in anſwer to this queſtion.
1. That the light of nature without divine Revelation, cannot diſcover it.
2. That the light of nature after divine Revelation, cannot oppoſe it.
1. That the light of nature without divine Revelation, cannot diſcover it; and for that purpoſe take into your thoughts theſe following conſiderations.
1. If that which concerns the worſhip of God cannot be found out by the light of nature, much leſſe that which concerns Gods nature, eſſence, or ſubſiſtence; but the Antecedent is certainly true; For,
1. As for the part of the worſhip and ſervice of God, which is inſtituted, and ceremonial, it is impoſſible that it ſhould be found out by the light of nature; for inſtance, what man could divine that the Tree of life ſhould be a Sacrament to Adam in Paradiſe? How comes the Church to underſtand what creatures were clean, what were unclean? that the Prieſthood was ſetled in the Tribe of Levi, and not in the Tribe of Simeon, or the Trible of Judah? certainly theſe leſſons were not learned by the candle-light of nature.
2. As for that part of the ſervice of God, which is moral, all of that neither is not diſcoverable by natural light; For,
1. If you conſult the ſeventh to the Romans, you ſhall find that there were ſome ſecret moral wickedneſſes which Paul did not ſee, which Paul could not have ſeen by the light of nature; no, although a Phariſee, and by that means very expert in the letter of the Law;Rom. 7.7. Rom. 7.7. I had not known luſt, except the Law had ſaid, Thou ſhalt not covet.
2. If the light of nature be imperfect in us ſince the fall, which I ſuppoſe you will grant, then there may be many things moral now imperceptible by the light of nature, which it might and did ſee in its ſtate of perfection; and therefore it muſt needs be of dangerous import, to make the Law of nature a weak, faint, ſhadowing, imperfect light, the perfect rule, and only meaſure of moral duties; to cry up the Law written in our hearts, is in this caſe to cry down the Law written in the Scriptures; this is as it were to pull the Sun in its noon-day brightneſſe, in its greateſt luſtre and glory out of the firmament, and to walk by the light of a Candle, a ſtinking ſnuffe in the ſocket, almoſt gone out; this is to make the Primmer, the Horn-book, the A. b. c. of natural light, the higheſt piece of learning in morality.
The Law of nature (to our ſhame and grief we may ſpeak it) is ſo obliterated and darkened, that it cannot ſhow a man the leaſt part of his wickedneſſe. Pelagius was a man of great learning, and by his ſtudies and diligence, had ſnuffed the Candle of the Lord, and made it burn with a clearer ſhine; yet how little could he ſee into this matter? It was his affection, that we are borne as well without vice, as vertue, tam ſine vitio, quam ſine virtute naſcimur; and we ſee all Popery to this very day, hold motions to ſinne not conſented unto, to be no ſinnes, but neceſſary conditions ariſing from our conſtitution, and ſuch as Adam had in innocency.
But I forbeare; the iſſue of this particular is thus much, if that which concerns the worſhip and ſervice of God, cannot be found out by the light of nature, much leſſe that which concerns his eſſence and ſubſiſtence.
2. The doctrine of the Goſpel is called by the Apoſtle a myſtery, and a myſtery without controverſie; great is the myſtery of godlineſs! and what greater Goſpel-myſtery is there than the Trinity, which neither men nor Angels can comprehend, and both men and Angels muſt adore! Now if this doctrine be diſcoverable by natural light, it is no more a myſtery. The works of the fleſh are manifeſt, Gal. 5.19, 20.ſaith the Apoſtle, Gal. 5.19, 20. Now why are they ſaid to be manifeſt? becauſe they ſtink in the noſtrils of nature, and are diſcernable by the dimme eye of conſcience.
Object. 1. Poſſibly ſome may ſay, man hath as it were the image or likeneſſe of a Trinity within himſelf; there are three prime faculties, underſtanding, will, and memory, in one and the ſame reaſonable ſoul.
Reſol. 1. A ſimilitude doth not prove a thing to be, but only repreſent a thing to our fancy, which at preſent hath, or at leaſt had a being one way or other; for inſtance, it is impoſſible that any Sonne ſhould know his fathers picture, unleſſe firſt he hath ſeen or heard, that his father was ſuch a perſon as the picture doth repreſent; and by that means hath before hand, his fathers idea and image preſented in his own ſoul.
2. 'Tis denyed that theſe faculties in mans ſoul, bear the image or likeneſſe of a Trinity; neither can any man by a reflex act upon his own ſoul, attain to the knowledge of this great myſtery; but ſuch notions as theſe are the luxuriant extravagancies of ſome curious braines, that would advance earth as high as heaven; and do indeed rather darken, then illuſtrate this truth; as he who would adde any colour unto light, doth rather blemiſh it than adorn it; what a piece of folly would it be to undertake to emblazon a ſun-beam?
Object. 2. The doctrine of the Trinity was known to ſeveral of the Heathens, which had not the Scriptures, and therefore is diſcoverable by the light of nature.
Reſol. 1. If the Heathen had any notions of the Trinity, they might receive them either by tradition, from thoſe who had read the Scriptures, or out of the Scriptures themſelves, and not by the improvement of natural light.
2. 'Tis very probable that theſe notions of a Trinity, which are found in Plato, and Triſmegiſtus, were not writ by them, but foiſted into their works by ſome that lived in after ages; my Reaſons are theſe.
1. Thoſe writings which go under the name of the Ancient Fathers, are not all truly ſuch, but a great part of them ſuppoſititious, and forged; as Mr. Dally proves largely in that learned piece of his, called A Treatiſe of the right uſe of the Fathers; where he gives you an account of whole books that were publiſhed under the names of the Apoſtles, as Saint Peter, Saint Barnabas, and others which were not ſuch. Now if men durſt be thus bold with the Apoſtles, no wonder if they did not ſtick to deal thus with Heathens. This impoſture in the Primitive times was very ordinary; yea, the fathers themſelves have uſed this Artifice to promote their own opinions, as you may read largely in the third Chapter of that book.
2. Some are apt to believe, that there are clearer notions of a Trinity in ſome of the books of the Heathens, than in the books of Moſes; and ſo by conſequence, the Heathens ſhould know more of the Trinity, than the Iſrael of God, which is flat contrary to the Scriptures.Pſal. 76.1. Pſal. 76.1. In Judah is God known, his Name is great in Iſrael; He hath not dealt ſo with any Nation; and as for his judgements, thy have not known them; praiſe ye the Lord.
And thus I have done with the firſt Aſſertion in anſwer to this queſtion, whither the myſtery of the Trinity may be found out by the light of nature? viz. that the light of nature without divine Revelation, cannot diſcover it.
2. The light of nature after divine Revelation, cannot oppoſe it. For,
1. As the judgement of ſenſe ought not to be urged againſt the judgement of reaſon; ſo the judgement of reaſon ought not to be urged againſt the judgement of faith. The judgement of ſenſe, ought not to be urged againſt the judgement of reaſon; for inſtance, ſenſe tells us that ſome of the Stars are as ſmall as ſpangles (I am apt to believe, that ſome Country men think the Sunne to be no bigger than their Cartwheele) here reaſon interpoſes, corrects ſenſe, tells us, that there being a vaſt diſtance between us and them, they muſt needs be very great bodies, or elſe they could not be viſible. There are thouſands of Stars that cauſe the white ſtreak in the heavens, called the Milky-way, which are inviſible upon the account but now mentioned. Senſe tells us, that the Sunne is of greater magnitude in the morning, and evening, than at noon; here reaſon again interpoſes, corrects ſenſe, tells us, it onelyonly apeares ſo becauſe of the denſeneſſe, or thickneſſe of the air or medium; and that for the ſame reaſon, if you put a piece of money into a baſon of water, it will appeare of a larger ſize, than if it were in a baſon without water; that which I aim at is this, that as reaſon doth thus correct ſenſe, à pari, faith ſhould correct reaſon.
2. Philoſophical Axiomes, muſt be kept within their proper bounds, and limited to a finite power; for inſtance, Ex nihilo nihil fit, that out of nothing proceeds nothing, is a truth, if it be underſtood with reference to a finite power. So A privatione ad habitum non datur regreſſus, is a truth upon the ſame termes. Sic una numero eſſentia non poteſt eſſe in tribus perſonis; that one and the ſame numerical eſſence, cannot be in three diſtinct perſons, is a truth limited, as before; I mean, with reference to a finite power; but all this, and ten thouſand Arguments more of this nature, cannot overthrow this principle, that there are three perſons, and one God; for we are not ſpeaking now of that which is finite, but of that which is infinite. Suppoſe this Queſtion ſhould be ſtarted; how the ſame numerical eſſence can be in three perſons? poſſibly an anſwer might be returned thus. Suppoſe a father begets a ſonne, and communicates to him the ſame numerical ſoul and body which he hath ſtill himſelf, and both of theſe ſhould communicate the ſame ſoul and body to a third, here would be three diſtinct perſons, yet the ſame eſſence in them all; but I know a reply would quickly be made, This is impoſſible; anſwer muſt be made, It is true, as to that which is finite, but not unto that which is infinite, &c.
The time allotted for this exerciſe being ſpent, in the handling of the doctrinal part of this Obſervation, I can ſpeak but a few words to the Uſe and Application.
Uſe 1. This doctrine ſhould eſtabliſh us in the truth of the Goſpel, even this myſtery which hath been hid from ages, and from generations, but now is made manifeſt unto the Church; the Heathens as we have heard, could not attaine unto this knowledge by the light of nature; Oh what a comfort is this, that we ſerve an incomprehenſible God! one God, and yet three perſons; to comprehend is to environ, and keep in all that God is; for my part, I would not worſhip that God that I could comprehend; the doings of God know no bounds, much more his eſſence and ſubſiſtence. Kings have their Crowns, a circle about their head, and ſhould alſo have a circle about their feet, they ſhould not go which way they pleaſe, but keep themſelves with n the limits of Law, both of God and man, and this ſpeaks them to be creatures, though in a greater letter, finite beings; but it is otherwiſe with God; as he will not have any Articles put upon him, ſo he cannot have any circles or lines drawn about him; for an infinite God to be finite and limited, is a contradiction in adjecto.
2. Let us ſtudy this doctrine of the Trinity; and as a motive to this conſider, we cannot worſhip God aright, without ſome knowledge of this truth. As God the Father, God the Son, and God the holy Ghoſt, are the object of divine faith, ſo are they the object of divine worſhip; we muſt worſhip Trinity in unity, and unity in Trinity; you may direct your prayers unto God the Father, Son, and holy Ghoſt; but you muſt not pray unto either of the perſons, but as united unto the other. Gerard tells us in Loc. com. de ſanctiſſimo Trinitatis mysterio, cap. 1. that it is abſolutely neceſſary in ſome meaſure to know this truth; and that not only the denial of the Trinity of perſons, but the ignorance of it is damnable;Eph. 2.12. the Apoſtle tells the Epheſians, that ſometime they were Atheiſts, we render it without God in the world, but in the original it is foreign, Atheiſts in the world; and the reaſon of this you have in the beginning of the verſe, becauſe they were foreign without the knowledge of Chriſt; although a man acknowledges there is but one true God, yet if he knows not this God in Chriſt, he is an Atheiſt.
3. Bleſſe God for the cleare diſcovery of this truth under the Goſpel; Bleſsed are our eyes for we ſee, and our eares for we heare; 'Tis Gods method to diſcover himſelf by degrees; we know more of God now than the Jews did; and we ſhall know more in heaven, than we know on earth. Now God the Father, God the Son, and God the holy Ghoſt, lead us unto all truth, and bring us at laſt unto himſelf, that we may enjoy him, and have a more full and clear diſcovery of him, unto all Eternity, Amen.
READER,
BE pleaſed to take notice that the worthy Authour of this Sermon not long after he had preached it, by a very ſad hand of God fell ſick and dyed; ſo that he had not opportunity himſelf to bring it forth into light; you have it here as it was taken by a good Noter, yet ſo as it hath been compared with the Authours own Notes; which yet being for the moſt part wrote in Characters, the Comparer could not make ſo much advantage of them as he deſired.
Had the Lord been pleaſed to ſpare him his life, this Diſcourſe had come forth more exact and accurate than now it doth; but ſuch as it is, it here preſents it ſelf to thee; and 'tis hoped, though that is wanting which might pleaſe the learned eye, yet there is that in it which may profit the judicious Chriſtian; you will here ſee the difference of Treatiſes put forth by the Authours themſelves, and by others, which is as great as the difference betwixt the childe whom the mother nurſes her ſelf, (which is full and faire, and luſty) and that which is put out after her death, (which is too often infirme, lean, and ſtarv'd.)
If thou findeſt any thing in this Sermon that is for thy profit, bleſſe God for it, and pray that no more ſuch hopeful inſtruments may be cut off in the prime of their days.