/ v., "-^^^^wpp -7 *> LIBRARY OF THE Theological Seminary, PRINCETON, N. J. Case, ^..^^.S-:-. P.jvision SlieJf, oS.O..X.Zl .?eG^'®'^ > h^?- Book, N a. ^ — / «'^> DOCTRINE OF THE T R I N I T Y, As it is contained in the SCRIPTURES, Explained and Confirmed: Its Confiftency with the Principles of Natural Reason cleared ; And Objections to the contrary anfwered : And the Supreme Deity of the SON and HOLY GHOST, and their Equality with the FATHER in all divine Perfe^ions and Glory ^ proved. With a full Answer to the Chief Ohjecfiom againft the Proper Godhead of thefe two Perfons. In Several SERMONS,, preached at an Evenlng- Ledture, at ISottirtgham. By JAMES^SL cTs S, M. A. To which are Annexed, Several LETTERS wrote to the Author, re- lating to the fame Subjed, with his Anfwers. rx rpia ^isX-rj x, u; ro *fi; xv:>:.(pspoucci. Greg. Naz. L O N D O N: Printed by H. Wo o d f a 1. 1. for the AUTHOR: And Sold by John Oswald, at the Rofe and Cro^MU ; J o s E p H D A V I D s o N, Rt the GoJdeii Lio/i; both in the Poultry : Alexander Crude n, Pier Majefly's Bookfeller, under the Royal Exchange: And Mr. Davidson, and a\Ir. Trail, Bookfeliers in Edlnhunh. MDCt'XXXV J. i i. (iii) T O SivRichardEllySj Bar^ S I R, S the vilible Decay of prac- tical Godlineis, and the natural Confequence there- of, the abounding of Er- rors of all forts, and par- ticularly the Growth of Herefies of the grolTeft kind, even fuch as fap the Foundations of our Holy Rehgion ; are matter of the deepeft Sorrow to all who have a hearty Concern for tlie Redeem- iv D E D I C A T I O N. ^'s Kingdom and Glory ; they mujfi: needs then be much more fo to You, on whom it hath pleafed the Sovereign God to beftow uncommon Meafuresof his Grace, by which you have a higher Refentment of the Difhonour done, to our Bleffed Redeemer, by the abound- ing Contradidlion of Sinners, againft him and his Dpdrines; on which ac~ pount, any Attempt made in oppo- fition to growing Error and Impiety, gatinotbe (lifagreeable to jou. And' as God in his Providence has raifed you to an exalted Rank in the World, and enriched you with a large fliare of Learning, you thereby come both to kxiow, in.a more comprehenfive man- ner, the lamentable State of Religion . in the World, and the fatal Tendency of thofe Errors that fo much abound;. So that the miferable Scene opens it felf wider to your pious Mind than it does to many others, and affedls it more deep- ly. But your thorough Acquaintance \Vith' the Chrijftian Scheme, furnifhes fupport^* D E D t C A t I ON. V TO;p^orf '^'der thofe melancholy Views: You knO\v tliat the Redeemer lives, Srid that all Power is given to him in Heaven aihd Earth, for the fuppdrt oF his Intereft ' and the Defence of his Churt'h'; againft which, the gates of Hell {hall never prevail; of all that the Father hath given to him, he will lofe none, this Foundation of God ftand^ eth flire. S i R, The following Sermons are formed upon fuch Principles, as, fo far as I know, do not give them any title to the Protedion of mkny, of your Rank and Quality; but I hope they will be found to have fome Rig;ht to claim Your's : And as you have fo jufliav/ay of Thinking, that you reckon it no Diminution to your Honour to profefs the Doftrines of the Gofpel, fo much defpifed at this time by many Noble and Learned^ which has been their . ufual Fate in all Ages ; fo thofe who have a fincere Love to thefe Doctrines, cfteem it both their Honour and Ad- A3 vantage. VI DEDICATION; vantage, to have One of your Piety^ Quality ^ and Learnings to countenance them •, and I reckon it particularly an Honour to my felf, that you permit me to infcribe thefe Difcourfes to you, TpAT God may preferve you long in Life and Health, for an Ornament and Blefling to his Church, and pour down upon you all temporal and eter- nal Bleflings, is the fervent Prayer of. Tour very much Obliged^ Moji Obedtefity and Humble Servant. J A. SLOSS. THE PREFACE. J ."^ SO many having wrofe^ to fo good purpofe both in our own and other Languages for- merly^ and efpecially of late^ upon this SubjeB of the Holy Trinity ; it may appear jlrange that any thing further fidould be offered to the Worlds on that head. But the DoBrine of the Trinity enters fo deeply into all the Articles of the Chrijlian Faith^ that while there is any thing new to be faid upon them^ that copious Subje5l will never be exhaujled. And even^ thd there was nothing to be offered which had not been faid before^ iiifome Age or other ^ or in one fhape or another -, yet the Exigence of the Chri-- Jiian Churchy on Jome particular occafiom^ when Errors of mojl pernicious confequence are induf trioufly propagated^ may loudly demand^ that thofe who are Jet for the defence of the Gofpely JJjould appear in behalf of the Doctrines ofChriJl^ when they are attacked in any Cor?2er^ by thofe who wifi not well to the Interefi of Zion -, thd they have no other Furniture than thofe Weapons^ again rubb'd upland brought to a new edge ^ which A 4 have -».»•-'> viir "TRep'R E V A'X^m hctot been ujed mth fuccejl agmHjl ilk, Jldverjary^ And if the crcokcd Serpetit tr ace sihe fame crooked Patbs^ by ivfnch he 'hai..JbughtrJo carry on bis Inter ejl. in^ former jdges^ fying An-'ivrntitc^^e- ceive, it is Jit that his Devices fhould be dif- covered by the fame Methods^ by uhich his Sub^ tiitVy thro the divine BleJJing, to the Edification ofih^ Churchy has already bee?2 happily bafjied. It has been the ufual Method "which Satan has taken to corrupt the Churchy to ■ infnuate hi€ Foi/on gradually and by Jlowfieps^ to procure a certain Conquejh He does 7iot at firfl foreettpona Per/on^ uho has had the bejiefit of a religious Eoti^ cation y the disbelief of the vioft efential and fun- dameiital Articles of Chrifiianity ; if he did^ ' he would run the hazard of being baffled in his de- fign: in that cafe^ Jo much of Satan uuoiild dij^ cover itjelf at once^ that the Perjbn ivould be fcaredy and loculd ns)ith abhorrence rejtcl his Pf'opojals, and refufe to attend to fuch daring and barefaced SuggeJtio72S, He knonjDS that the Nature of Man is not quite jo debauched and corrupted, that it can digejl the mojt glaring and ^wicked Herefies^ before it be^ in Jbme ^nea- JurCy prepared to Jvjalloiv them, by bei?ig for Jbme ti?ne accujlomed to the habitual Belief of lefer Errors, If one takes a view of the lame7itable State of the Protefiant Churches, at this tiijie i?i Europe, andconfulers ho'W they have paJJ'ed from one degree of Corruption inDodtrine to another, till at length many have arrived to that pitch, that they have caf off Chrijiianity altogether-, and turned pro^ The P R E F A C E. i:: fiffed Deijls j be cant but think, that it is a matter of the great efl conjeguence^ both to Churches and f articular PerjhiSy to get a flop put to thejirjl out-breaking of Errors^ thd but of a fmaller fort ; fr if the fe get but once footing in a Mans mind^ they ivillfoon make ivay for Errors of a more dangerous nature \ and f re- quently it happens^ that the fa?ne Argiunents that induce and lead Men into Errors of a lejfer jNaturCy when they are carried their full le?2gth^ end urged as far as their Ji^ppofed force will gOy inevitably draw them into Errors of the very grofj'eft kind^ thd at firfl view^ their dangerous Confequences did not appear. We ha^vc a verv plain Inflance of this, in the denial of the Doc- trifle of the free Grace of God^ in the eternal E- koiion of Jo me Sinners to ccerlafiing Lift\ and to the effetlual nu:ans which are neceffary^ in order to lead thefu to it ; a?2d the Doclnne of his Jbvereign yu/lice^ in leaving other Sinners finally to perijh under the Sin and Corruption they have brought upon themjelves^ without beflowing upon the77i that efficacious Grace ^ by which alone they ca?i be brought out of the /late cf Mifery^ that all Men are in by Nature. ^hat which hath led fome Men into thii Error ^ . fg contrary to the exprefs Declarations of Scrip-- tare is, they imagine it is contrary to the ?ujtu- ral Notion that Reajbn fuggefhto us, of the Good- uefs and Equity of the divine Nature, thus to be a^Kefpe6ler cfPerfo?ts, and to put Juch a dif ji^rcnce aoiongji • his Creatures, which have all an -equal Claim to his Favour ; ?:cvcr confderiiigx that X The P R E F A C E. that the whole Race of Mankind have forfeited their Happinefs^ and rendered themfehes ob- noxious to God's vi7idi5iive yujiice , Jo that it is of his free Grace that he rejlores any to his Fa- vour : and that he extends^ in Sovereignty^ his Mercy to this Man, and not to another, is owing to the free deter??2ination of his own good Plea- Jure, having a Right to do with his own what he pleafes. Now the Argumejit, by which fuch I^en are induced to deny the DoSfrineof Eleilion^ will, with equal force, conclude for the Deijis, a^ gainjl all revealed Religion -, afid according to their way of reafoning, it is impofible that the Scriptures of the Old and New T'ejiament can be a Revelation from God, of the Method of Mans Salvation, becaufe it is not made to all Man- kind. For if it be effential to the Goodnefs and Equity of the divine Nature, for God to have a?i equal Regard to all his O'-eatures, Jo that he is tied up by thoje PerfeBions, that he cant be- fiow, in his Sovereigfity and free Grace, pecu- liar and dijli?2guijhing Favours on whom he pleafes to pitch his Love, as the Argument Jiip- pojeth y then he mujl either ?20t make any Reve^ lation at all, which is ?iece[jdry to the Salva^ tjon of Men, or elje that Revelation mujl be made to every hidividual of the human Race* And f nee it is plain, that the Method of SaU vationy revealed in the Scriptures, is not madi known to every hidividual, it mujl follow, by a neceffary Confequence, that it cant be a Reve- lation frofn God, becaufe his PerJeBions, as is Juppojed, oblige him to make it known equally I to The PR E F A C E* xi to all So that we fee thofe, who deny the JDoc-' trine of Ekdiion^ upon this Principle^ That it is inconfifleni with that Goodnefs^ Equity ^ and yuftice^ which is effential to the divine Nature, whereby he regards equally all his Creatures^ are obliged^ from the fame Principle ^'^ to deny y that the Scriptures are a divine Revelation j or at leafly that the Revelation made in the^n is ne^ ceffary to be kiiown in order to Salvation, Nay^ whether the Revelation^ made in the Scriptures^ be fuppojed to- be neceffary to Salvation or not^ fuch is the Abfurdily of the Principle thofe go upon^ whodenytbe.DodirineofEle^iony becaufe it makes a Difference among thofe who have an equal Claim to the divine Favour^ that they mufi own it to be inconfifent with tl^ Goodnefs and yufiice of God J to make any fu-ch Revelation to uny Part of Mankind^ whereby their Condition is made better than others of the human Race, to whom that Revelation is not made knowm: which throws the greatejl Reflexion upon the whole ConduB of fhe divine Providence^ in all thofe In/lances of it^ whereby the Condition of any of God's reafonable Creatures is made better than the State of others^ and cuts off entirely the Sovereignty of tl^e jupreme Beings by which he difpenfes his Favours to his Creatures at plea^ jure^ without trefpaffng upon, the Equity and Righteoufnefs of his Nature^ fince none of them have any Claim to the leaf Favour above ano- ther ^ by any thing in themfelves^ which they are pofji^lJed of independently of him^ who alone maketb any to i^iS^rfrom another, , Since :«, r i '"* i_ . '■•'■'■^ The P^ E F^. C E. ~; "'^ 'Since' iJM^ Be 'fame Ar^uriihtts made life df hy fome Protejianfs^ ngdinft the DoBrine of the free Grace of God, in the eternal EleBion of ^ fart of the apoflate Race of Adam, hold with equal force againfl all divine RevelafioUy ajid confeqiienfiy againfl all Chriflianity I they would do well to confider^ how far they may have con-^ tributed to the prevailing Deifm of this prefent ^hne^ in furnifbing the Adverfaries of diving Revelation^ who know very well how io improve any Adva?ttage againfl the Truth, li^ith Argu^ fhents agaiiift Chriflianity in general \ tho\ per-^ haps, they meant only to aim a Blow to thofe of their Brethren, contemptubufly r^//^^ Calvinifls. But feeing this Part of their Scheme flands a$ firm as Chriflianity itfelf, and nothing can be urged againfl it, but what will fl:ake the Au~ thority of all fltper natural Revelation, they may ■be eafy in the Cafe^ knowing from what ^lar- 'ier the Oppoflt ion made againfl them chiefly co7nes\ [a7id whither it tends -, that it flows from a Spi- rit of Deifm ^ and has a direEi Tendeiicy to^ wards it, Tho Tm far from ifnputing Deijm ' to all who deny the Douirine of ^Ekulion, be- caifc perhaps they may not fee the Confluence of 'the Pri?2ciples they go upon-, yet Im forrv, that -anv who have a Zeal for other DcBriiies of Chriflianity, which are 7nore fundament aU fljould be foujid to oppofe this by fuch Argmnents, '•which, if they have any Force in them to re- fute it, will equally overthrow the Whole of ' Chriflianity. And i?hieed we can 7iever expeii to fee DeiJ?n decfme in a P7^oteflant Country, The PR E F- A C E, xUJ 'while tbofe Brinciples are maintained by Pro-^ iejiants themjihe^y which have Jo great a "Ten-- 'dency tofupporf it : but would they return agai?i to their axicient Proteftant DoBrines^ and the Principles upon which alone they can be main- tained^ would they affent to them as Articles of Faith, and 'fine ere Beliefs as well as Articles q/' Peace andTJjiity^and live andpraBiJe according- ly ; ^ then would Religion fouriJJ:, and AtheiJ7n^ peiJin^Arianifm^ and every other \{\y\ fink apace.' Inhere is another Error that doe snot a little pre - V ait with fome who call themfelvcs Prote/iantSy which is big with all manner of Errors^ and opens a door for the very groffefi Delufions ; and that IS, That let Men believe what they will^ pro-w vtded they be fincere, and not coJifcious of the Truth of the contrary of what they profefs to believe^ thd what they believe JJdouLi he ?tever fo contrary to what is revealed ^ either by a 7ia-' tural or fipernatural Revelation^ yet they do. 7wt contraB any Guilt thereby, 'This is a Te-: net Jo grofsly abfurdy that ij^ a Perjon could but '^ arrive at that pitch of Debauchery of his natu- ral Re afon^ and that height of Depravation of the Faculties and Powers of his Mind, by a continual Meditation on thoje things that have been ofiered by Atheijls againfi the Exiflence of the Deity, and turning his Thoughts entirely of .every Argument, by which his Being has been proved -, according to this Principle, Jiich a blajphemous Wretch would be mofi innoceyit^ in denying the Exifience of the Jupreme Being : yea^ the higher that his Atheijtn arifes, and the .■4«il3K> Kiv The P R E F A C E. the more that he could conquer andftijle the "EvU dene e for the Being of a God^ and the lefs Scru- ples that attended his Infidelity and Dijhelief of a Deity, Jo much the more innocent Jhould he be. And the very thing that does indeed ag^ gravafe his Guilty and raifes it to the highefl Pitchy VIZ, That his inward Sentiments really agree with his atheijlical ProfeJJion, is by this Principle pleaded not only as an Extenuation of his Guilty but even as that which makes it ceafe to be any Criw.e at all: fo that the more fir enu- ous the Perfon is in his ProfeJJion of Atheifmy and the more firmly he is perfuaded of or rather hardened in his atheijlical Principles, fo much . the more innocejit Jlooidd he become in the fight of God y which is an Abfurdity fo glariftg, that it is impojfible the Principle y of which it is a juji and necefary Confequenty can be true. Sincerity y in a Mans profifi?2g that which is agreeable to the real Sentiments of his Mindy is certainly a very laudable thing 5 but it can never take away the Guilt of a Mans not con- forming the Sentiments of his Mind to the ob^ ' jeBive revealed Truth of things, when he lies under an Obligation to know, and acknowledge that Truth, There may indeed be fome Truths y revealed to fome reafonable Beijigs, either in a natural or fupernatural Way, which were nC' ver defigned to be brought within the Knowledge ef Men, and the Ackn9wledgme?it of them con- fequently never required. Thefe they may be innocently ignorant of, and without being guilty^- may neither know nor acknowled^je 5 tho they can't The P R E F A C E. xv can' f without guilt fufer themfehes to be per- fuaded of the contrary Faljhood^ becaufe every Man is obliged to fufpend his AJfentj^ where he has not Jiifficient Evidence to lay a Founda- tion for his Perfuajion of the Truth or Falfhood of what is affirmed or denied concerning any thing ; otherwife he abujes his reafojiahle Powers^ which can't be done in any degree without guilt. But there are other Truths^ which relate to the Nature and Will of the Deity ^ which are brought within the compafs of the Knowledge of Many by a natural or fupernatual Reve^ lation made to him^ which every Man lies under an Obligation to know^ and acknowledge as far as that Revelation is made to him, and as f an- as Many in the State in which God did atfrfi create him, was capable of knowing fuch Truths, And if he miflakes^ and entertains Sentiments inconffient with, or contrary to the cbjedlive Truth, revealed either by a statural or fuperna- tural Revelation^ his Ignorance of fitch Truths or the Mifiake and Error of his fdind concern- ing them, is culpable, even thd in his prefent Situation, it be altogether invincible, provided that that Invincibility be the Fruit and Coyife-^ quent of any perfonal Fault of his own, or the Ef-^ feB of the Fault of a?jy other Per/on, which can injufiice be imputed to and charged upon him. This will appear to be very plain from the end of making a Revelation to Men, either in a natural or fupernatural Way, and the purpofe the Author of their Being had in view in endow- ing them with Power Sy whereby thej are capable of S.V1 The P RE FA C E.r cf underjlanding fuch a Revelation^ which ^a^^ ae nothijig elje^ than that Men fJooidd think con-^^ cerntng the Deity in fuch a manner a^. be re^ veals himfelf to them, and a3 according to the, divine IVill, as that is difcovered either by the Light of Nature y or by divine fuper natural Revelation : and when Men fail in either of thefy they come fjort of the piirpofe of the Majii-, , feftation of the divijie Nature and Will made unto them, and of the end for which they were . aidowed with rational Faculties, and conjequent^. h cannot in fo doi?ig be i?2?iocc72t. So that not. only the external PraSice of the Life, but the inward PraBice of the Soul {if the Exprejion may be admitted as juji) is fubjeB to the divine. Law ; not only our Bodies and outward Man, hut our Spirits alfo are the Lord's, and they muf^ be employed in his Service^ and all their powers miifl be exerted to his Honour ; not only is he ta^ be ferved with the Will and Aff'eBions thofe ex- ecutive powers of the Mind, by which its De- terminations ai-e put in praBice in the Life,^ but alfo the determining and judging Powers the-mfehcs mujl be conform to the Revelatio7is of Heaven ; and we lie under Obligations to aB 'and determine according to the Reprefentations of. things made therei?2. Now if this Power of the MiJid errs and fails in its Duty, by determining, and judging contrary to what the divine Being has laid before it by Revelation, either natural^ or fupernatural, as a Rule to walk by. Guilt in\ that cafe doubt Icf is contraBcd^ and the natural arJfujl Order of things difurbid, Nay^^ when thefe The PREFACE, xvii thefe fuperioiir Faculties of the Mind and Under- jflandi?igy tr when the apprehending and judging Powers conceive and determine otherwife than according to the Keprefentations made by Reve- lationy and what is aJJ'erted or denied thereby ^ in this a greater Degree of Guilt is contraBed^ than when the Will and AffeB ions are dijbrderljy hecaiife thefe are but Rebels of an inferiour kind\ and the Jiipreme Legijlator jujily refents the Re^ . hellion of the fuperioiir Powers of the Mi?2d, in a higher degree^ becaufe they are Ringleaders^ and their Diforder is of more futal Confequence to his Government in general^ and is likewife the Caufe of the Irregularity both of the Will and Affe^ionSy and external Pradtice of the Life : and corifequently the "Error or 'Diforder cf the fudgmenty is of a more heinous Nature in the fight of God^ than that of the Will and Af- feSiions^ or infonie refpeB^ than even that of the Irregularity of the external Practice of the Life \ tho* this may be more directly and ijnme- diately prejudicial to our Neighbour than the other. Tety in as much as the Error of the judgment is the Caufcy and iitfluences the Irre-- gularity of the exterjial Life^ it ?nuft on that account be more heinous 5 for it virtually con- tains in it all that evil that the external ir- regular Pradlice has in it, as the Caufe does the EffeB : nor does the external ABion of an irre- gular PraBice carry any Evil in ity but fo far as it Jlands related to, and is the Exprejfon of that irregular Judgment and Sentence pa/l in the Mind of th^ Perjon covimitting the ABion: a for xviii The PREFACE. for every irregular Practice of the Life is the Fruit of^ and fows from fome erroneous Se7itencex^ and irregular Decree^ and practical 'Judgment frjl pafi in the U?2derJla7idi7Jg^ by which it is executed and compleated, Thus we fee ^ that an "Error in judgment is criminal^ and carries Guilt in it^ as being a want of Conformity tOy and a TraTifgreJJion of that Law of the Creator ^ revealed either in a natural or fiipernatural way^ to which that Power of the Mind isfubjeBed, andfro?n the binding Force of which it cannot pofibly be exempted. Nor is it to any purpofe to fay here, that the Error and Miflake ofthefudgment ?nay be involuntary, and for that reajon free from Guilt, becaufe the Miiid never judges involuntarily , it always paf fes Sentence willingly, concerning the Truth or Faljloood of any Propofition, and never exerts that A5i without the concurrence of the Willy whatever the means may have been by which that Confent of the Will was procured. When the Mind judges right, and according to the rule to which that Power of the Soul is fubjeB, then the Confent of the Will, to pajs fuch a judg- ment, is, or at leafl ought to be, procured by the force of Evidence -, but when the fudgmejii is erroneous, and a Sentence is paf in the Mindy co72trary to the Rule in that caje, the Co7ife7it of the Will has been procured by Prejudice, or hur^ ried by Pafjion and fo7ne C7'i77ii7ial Attachme7it or other. It is alfo as little to the purpofe to jay y that the Error of the yudg7ne?2t 7nay be invin- cible, and on that accoimt not cri77iinal\ be-* caufe The P R E F A C E. xix cmfe the Invincibility of it cannot excnfe from duilty when it arifes from any Faulty which isjujily imputable to the Perfon judging, in that cafe he is anfwerable both for the Fault im^ futedy and all the Confequences of it $ of which this is one^ That he is brought thereby to fuch Circumflances, that he camiot exercije his judg- ing Power according to the Hide prefer ibed to it, and according to which he is under an Obliga^ tion to regulate that Faculty : for it is moji ab- furd to fay, that a Maris incapacitating hifn- flf to perform his Duty, by a?2y Fault, which may jujlly be imputed to him, can dijfolve his Obligation to perform it: And, on the other hand, where the Error of the Judgment is not the Fruit and Confeque?tt ofjome Faulty which may be jujlly imputed to the Perfon in that cafe^ it is impojfible, it can happen that that Error can be invincible, becauje that WQuld refedi on the divine PerfeBions-, that a Perfon fhould he fuffered to fall into fuch Circumfances, with- out any Fault, which can jujlly be imputed to him, whereby he becomes incapable of anfwering an Obligation to a Law to which he is fubjedl^ or conforming^ to a Rule prefcribed to him by the fudge of all the Earth, who cant but do jujlly^ as the Standard and Mea/ure of t-he Sentimefits of his Mind, So that whether the Error be in- vincible or not, it candies Guilt in it -, if it is invincible to the Perfon in his prefent Circum- fiance, it carries Guilt i7i it, becauje the In- vincibility of it is the Fruit and Conjequent of a 2 a XX The P R E F A C E. a Fault jujlly imputed , if it be not invincible^ then^ by ConceJJion^ it is criminal, I have endeavoured to draw the following Ser-. worn into as narrow a compafs as was confjient with comprehending all the Points debated bc" tween the Trinitarians and Anti-trinitarians -, andy as far as I know^ I have not concealed any one material Objedtion^ and in one place or other ^ I hope I have laid downfuch Principles^ andfuch Proof of them^ that any Perfon^ of a tolerable Capacity ^ may be able to draw a fa^ tisfyingAnfwer toObjeBions that are lefs material. 1 have aljo had in my view all along to bring the Controverfy as much as I cot^ld down to the Cap a-, city ofthofe who have not Bad the Advantage of a liberal Education ; Jor tbd formerly the A- rian Herefy chief y got footing amo?2g Men of fome Letters, which might perhaps be the Reafon why the generality of Writers on this SubjeB have managd the Controverfy in fuch a manner^ as could 72otf well be taken in by the U?!-. learned^ yet now f nee the Poifon of that Error has diffufed itfelf into the Vulgar, there fee77is to be a necejjtty to offer fomething, as an Antidote, that may be within the reach of their Capacity, For which reajon, I have not at all entered into that Controverfy, concernijig the Opi^iioji of the Fa- thers on this Head, as that which does not affect the main, matter ; for as I take it, the ^eftiorp is 720t what the Opi7iion of the Fathers was in this Matter, whether they were right or wro72g, their Judgment is 720 Rule to Chriflia72S, The Hi72ge The P R E F A C E. xxi Hinge of the Controverfyfeems to be this; Whether the DoBrine of the Trinity is revealed in the Scriptures^ or if there is any thing in ity con- trary tOy or inconfijlent with^ the Principles of foufid Reafony Reafon juflly Jo called. Tho it muji be owned^ thofe who have vindicated the Fathers fro7n the injurious Afperfions and unjuji Calum?iies thrown upon t hem ^ by fuch who impute Arianifm to them^ have doubtlefs^ done ajingular piece of fervice to the Church of Chriji ; fuch as^ Bijhop Bull, Dr, Waterknd, Dr, Taylor, and Qthers^ who may be confulted by thofe y who dtfire SatisfaBion in this Matter. lam veryfenfibky that in order to hs uiider-^ flood by thofe of weaker Capacity y I have fome-^ times repeated the Thought y and throwfi it into. different JVordSy and perhapSy have too much ufed the fame Words in different Places^ which may be naufeous tofome of a politer Taficy wha could have reached the Senje at a far lefs ex- pence of Words ; but if this contributes to tJiake clear what is faid in thefe Places, where the Ar- gument is more abfiruJCy and beyo7id the reach of an ordinary Capacity y I have gairid my endy andfoall willingly mtdergo the blame of making a facrifice of Ornament^ to Perfpicuity and Ujefuhefs. Where I have differed in fome particular Things y which do ?2ot affeB fo much the main Controverfyy from Men of great Merit y who have treated on this SubjeB, and to whofe La^ hours I have been much obligedy and for who/n I i)ave the great e^ Venerationy whether Foreigners or xxii The P R E F A C E. or our own Country 772en ; a?id where I have^ attempted to take off' ObjeSiions another way^ I have endeavoured to give the reajbn jor ity which Ifiall jiibmit to the Judgment of other s^ whether thisfets the Subje5i in a clearer Lights and helps farther tojiop the mouth of the Adver- fary ; hoping their Candour will excufe fuch Failings^ as they will readily difcern in the fol- lowing DifcourfeSy which were honeflly meant for the benefit of Souls -, as the fetting up of the IjcBurCy in which they were preached^ alfo was^ by thofe Gentlemen who encouraged it -, they being deeply impreffed with a Senfe of prevailing Error in the Place, a7id particularly of the growth g/' Arianifm^ in a very uncommon man- ner. It has bee?i loudly talked byfome, and very induf trioujly fpread by the Arians here, that the Gen- tleman who wrote the Letters and my felf had viutually agreed not to publifj them .* but this is a Faljhood of a piece with many others, forged by that Party, with a view tofuperfede the Ufe- fulnefs of the following Sheets, 'I'is true, I have- been drawn to appear in this publick manner^ very much againjl my Ficlination -, a7td particu- larly, I had no dejtgn of publijhing the Letters- afid Anfwers, if I had 7iot been obliged to it by the Treatme7tt I met with from the Kn^Xi^', that jo the World may judge, whether or 7iot it is clearly proved, as they give it out, that that Text I John v. 7. is not of authcntick Authori- ty ; and I, the more readily agreed to their beuig publijhed^ becaufe there are Jeveral things iu.> theniy The PREFACE, xxiii them^ that ferve to caji a light on the SuhjeB of my Difcourfes, I need make no Apology for not printing th6 Gentlemari s Name^ who was the Author of the Letters^ fnce I fiould have reckoned my felf bound in Honour to do fo^ not having his exprefs Allowance for it y notwithjlanding it was dejired^ thd what has fallen out in the divine Providence^ fnce the Letters paffedbetwixt us^ had not occurred » I have not, as far as I know, varied in a Sen- te?ice, or even a Word, from the original hetters % and that the Letters which were fent me are the fame with thofe which are printed, I am ready to prove from the Originals themfelves, to any who entertains the leaf doubt of it -^ nor have 1 corrected fo much as one Word of the Anfwers, thd they were not originally defigned for the Prefs^ and perhaps in fome places might admit of it. THE DOCTRINE O F T H E TRINITY. SERMON L I John 5. 7, For there are three that bear record in Heaven^ the Father ^ the Wordy and the Holy Ghojl : and thefe three are one. f a -^^HE Doarineofthe Holy Trinity is of that confequence in the Chri- ftian Scheme, and fo clofely con- nefted with the moft eflential and neceffary Principles of our holy Religion, and they have all fuch an abfolute dependance up- B oa 2 The DoSirine of the T r i n i T y, on it, that every Attempt to deftroy it, is a home ftroke at Revealed Religion, and a Tap- ping the very foundations of Chriftianity. And therefore the Enemies of our holy Religion have, in all ages, ufed their utmoft efforts a- gainft it ; and this dodtrine in particular has been the fpecial Butt of Satan's malice : from the very firft ages of Chriftianity, his Inftru- ments and EmifTaries have bent all their foice to this very day againft it. But the more it has been impugned and denied by the Adveria- ries of the Truth, fo much the more zealoufly have the Lovers of itftood up in iis defence; fo that in fpiue of all the malice of Sacan, and his, cunning craftinefs, who has always been lying in wait to deceive, this Dodliine, through the good hand of God upon his Church, has fur- vived all the impious efforts of ics enemies,^ and maintained its place, as an effential Arti-, cle of faith, in the Creeds of all trueChriftians, from the firft ages of the Church to this very day; and will do fo to the end of time, where- ever Ciiriftianity, in any tolerable meafure of purity, obtains. The Oppofers of this facred and important Dodlrine have affaulted it by various methods, according as they imagined they would be' moft effedtual to bring it into contempt ; fometimes. they have reprefented it as abfurd, inconceiv- able, and unintelligible; fometimes as incon^ fiftent and contradidlory to common Senfe, and the Reafon of mankind; from all which injurious imputations we fhall have occafion, God SERMON I. 3 God willing, to vindicate it in the fubfequent difcourfes. But their audacious and virulent ma- lice againft this dodtrine, difcovers itfelf in no- thing more, than in vitiating and denying the authentic Authority of thofe Texts of Scrip- ture, w^herein this dodrine is mofl plainly and clearly contained. An eminent inftance w^here- of, w^e have in this Text before us ; the authen- tic authority whereof has, within thefe two Ages laft paft, been controverted by the Art an party, though in all the preceeding Ages, fince the apoftolical Times, it had always been owned as authentic Scripture by the Chriftian Church, and not fo much as queftioned even by the A- rians themfelves ; no.twithftanding it had been omitted and left out of fome Greek Manu- fcripts, partly by the carelefs negled: of fome Tranfcribers, and partly by the malicious de- fign of others, who ftood not well affedted to the Dodlrine contained in it. Therefore feeing I have made choice of this Text, as the Subjedt of fome following Dif- courfes v and becaufe the Arians at this day deny its authentic Authority as canonical Scripture ; I fhall oiFer fome things to evince, its canonical Authority, and anfwer the Ob- jeftiona they make againft its being a genuine Text. I. Let it b^ obferved, that 'tis but of late that this Text came to be queftioned, or ar-, raigned as fpurious ^ there is no evidence that ever it was controverted, as to its being genu- ine, before Erafmus oppofed it, in the begin- B 2 ning 4 T'h^ DoSlrim of the Trinity. ning of, the fixteenth Century ; who having perufed many Copies, which had not this verle. in them, began to queftion its being authen-, tic^ and accordingly, left it out of his two firft Editions of the NewTeftament : but upon farther enquiry, he came to be convinced of his niiftake, and uoon convi6tion of his error, from an ancient Manufcript which \yas then in Britain^ and which had this verfe, he correc- ted his miftake, and did juftice to this Text, and printed it in his third Edition, in the year fifLeen hundred and twenty-two. ' Z. Though it be but of late that this Text has been queflioned, yet there is not the leaft fhsidpw of reafon to fay, as fome of the Ariam^ ^9, tjiat it was but of late thruft into the New T'eftamcnt. If ,this Text had never appeared as. a part of the Canon of Scripture, before it began to, be queflioned, there would be more likelihood of a fraud, and there would be more danger of a miftake in this cafe. But if we lookr hack-, to the feveral Ages that have inter- vened, , .between this and the very next Age to t|ie Apoffles., we {hall find proofs of its being o.\yned as part of the holy Canon, and that witi]Out ever being queflioned, as to its authen- ticaefs, 'till the age before the lafl ; which, one would think, fl^ould check the aflurance of thofe, whp at this day have the face to cr.ll it Ipurious.. Therefore for farther fatisfadion in this matter, I (hall trace the feveral Ages be- tween this and the Apoftks, and fhew how th[s Tex:i. in particular has been owned as au- thentic. SERMON I. 5 thentic, by the whole Chriftian Church, both Greek and Lati?2y and cited as authentic by particular perfons, and that without ever be- ing" queftioned, even by thofe who would not have failed to do it, if it had not been ge- nerally owned to be genuine Scripture. In the Age the very next to the Apoftles, or not much above an hundred years afcer.this E- piftle was wrote by St, John, we find Ter^ii I- lian ufing the very words, as -near as a Tranila- tionwill bear, of this Text ; and plainly teaches the dodii ine contained in it, in his book againfl PraxeaSy where he has thefe words, \ ^' The ^ connexion of the Father in the Son, and of the " Son inthe Cornforter, makes three joining to- ' gether, the one of which is from the other, ' WhichThree areOneThing/ Which is an exadt tranflation of the latter claufe of this verfe. ; And in the next century, his difciple St. Cy- priaiiy in his Book concerning the Unity of the Church, prpfelTedly cites this Text, where he a little before fpeaking of St. ^ohn^ has thefe words \ '.-f- And again it is written, of the Fa-» ' ther. Son, and Spirit, these Three are * One.', Where there can be nothing more plain, when he fays, 'It is written,' than that he meant, that this is inferted in fo many words in the holy Scripture 3 and iince thefe words are no where elfe written than in this Text, it i^eceffarily follows, that this was the Text ci- ted by him, and confeqaently, that it was then owned for canonical Scripture. ,-; I'^ • * TertulL contra Prax. cap. 25. . f Cyp. de uni. Sccl. cap. 4. ad f.nein. 6 The DoSirine of the Trinity. In the fifth century it is cited by Eucherius oi Lions in thefe words : * '*As to the Trinity, * we read in St. Johfis Epiftle, there are three that bear record in Heaven^ the Father^ the ^ JVord, and the Holy Ghofl'y and there are three * that bear witnefs in Earthy the Spirit^ the * Water ^ and the Blood' In the fame century it was aUb cited as canonical Scripture by Vi^ giliiis Bifliop of 'Tapjiis^ who has the whole verfe, as it lies before us. But, which was moft remarkable in this century, this Text was ci- ted by Eiigemm Bifhop oi Carthage^ in that cele- brated Confeilion of Faith which he prefented to Hwineric^ the Arian King of the Vandals^ in the name of all the Bilfhops and Confeffors in Africa^ Mauritania^ Sardinia^ and Corfica -f*. Now is it to be fuppofed, that fo many Pa- ftors and Confeffors would cite a Text as cano- nical Scripture, in fo folemn a manner, and that too before an Arian Prince, if the Text had not been authentic, even to the convidlioa of the Ariam themfelves ? Might they not ea- fily have expelled that the fraud, if there had been any, would have eafily been difcovered ? Could they ever have imagined, that a Text which gravelled the Arians fo much, would not be denied by them, if it had been fpuri- ous ? And indeed, there is not the leaft fha- dow of reafon to doubt, but xh?it Arian Prince would have made ufe of fuch a handle, fur- nifhed him againft the Trinitarian Bifliops, whom he hated fo much^ and againft whom he * Lib. form. Spi. inte]!'. cap. 1 1. fee. 3, 4. f Bib. patr. privtf.i at Paris, 1664. Genncidius cap. 97. SERMON I. 7 he improved all advantages, if they had really rendred themfelves fo obnoxipus to him, as to cite a Text in defence of their Tenets, in fo folemn and public a manner, vv^hich was not genuine and authentic Scripture, and reputed to be fo univerfally* But fo far were the Arians from denying the Authenticnefs of this Text, or any other^ cited in their Confeffion, prefented by the Trinitarians, that they were both enraged and filenced by the force of their Proofs, which they adduced in their Confeffion : their very filence and not objed:ing againft that Text, as being fpurious, at a time when their Adverfa- ries laid fo much ftrefs upon it, in iiipport of their Opinion, is an undeniable Evidence, that that Text, at that time, was univerfally held for genuine Scripture, and that by the Ariam themfelves. And in the clofe of their Con- feffion, they appeal to the whole catholic- Church, that this their Confeffion was the re- ceived Do * we truft and hope to continue, even to the * end of this our earthly Pilgrimage/ In the fixth Century, this Text was cited by Fulgentius, a Bifhop in Africa ; it is no lefs than three times to be found in his Works a- B 4 gainft 8 ThDvS?rimef the TKiNiTYs gainft the Arians-y ' ^ I, fays he, and the Fa- \ ther are Onc^ it becomes us to refer One to 'r *the Nature^ and are to the Perfons :' So alfo \ there, are three that bear record in Heaven, t,the Father, the Word and the Holy Ghoft, ^ and thefe thiee are One ; let Sabelliiis^ fays •; -he, hear are, let him hear three, and believe * there are three Perfons : Let Arius alfo hear * 0;?^, and not fiy, 'the Son is of a different ': Nature/ . Fulgentius'?> Teftimony in citing this Text, is of fo much the greater weight to prove its Authenticnefs, _ if we confider that he was fummoned by King 7 hrafmund to appear at Qarthage to anfwer the objections which the ■ Ariansh2id.' drawn up againft the Eternity of' the.Son of Godj-and his- Equality with the Fa- ther. No\y at fuch a jund:ure, and in thefe - circumftances, the utmoft Caution .and Ex- adtnefs wa^ rieceilary, in pitching upon and chuiing Texts of Scripture ; and fpecial care wasneceffary, that noneihould be cited, which iWere liable to be objeded againft, as not being authentic 3 yet in this very cafe, Fulgentiui ailedges this Text, as a Proof of the Son's Con- fabflantiality with the Father, . in anfwer to Pinta^ an Avian Bifliop : now if this Text had not been notoriouily known at that time to be genuine, Pi;2/^ had no more to do, than to objed: again il it, as being fpurious, and fo would have expcs'd both Fubentius^ Weak- nefs, and the Wtaknefs of his Caufe. But Finta does not objefl: againft it as fuch ; if he * Fal^eti. dj Trin. cap. 4.— Refp. ad objec. 10. S E R M O N I. 9 liad^ he would have much prejudiced the Art art Intereft, and exposed it, as a very defperate Caufe, which flood in need of fuch a fupport,^ as to deny the authentic Authority of a Text of Scripture, which was owned univerfally by all Chi iftians to be genuine. In the feventh Century we have another Witnefs; if fo be, as is generally thought by the Learned, that Maximiis was the real Au- thor of the Difpute at the Council of Nice^ which bears the name oi Athanafius^ and is joined with his Works ; that Work Ipeaking^ of the Perfons of the Trinity, cites this Text* And in the eighth Century, when Charles the Great reflored the Latin Copies of the Bible^ . which had been miferably corrupted thro' the Fault of Tranfcribers, and compared them with great exat^tnefs with the Gr^^>^ Copies, and;; corrected them by the affiftance of many learned . Men, fkiird in that Language ; I fay, after that corrediion, this Text was ftill kept in the. Bible 3 which' is another Proof, that it is pf >, authentic Authority : For 'tis by no means ta\ be fuppofed, that fuch a Body of Men would have iiiferted a Text of this Importance, if they had not found it in the Greek Manu- faipts, which they confaked; or if it had not been generally acknowledged by the Church at that time, as a part of infpired Scripture. In the tenth Century, Diipin gives an ac-j, » count, thatbecaufe Errors were ready to creep into the Copies of the Bible, Authors endea- I vcured i o 7T)eDoSirine oftlieTKiuiTr. voured to corredl them ; and particularly we have an account of two of thefe Manufcripts, which were call'd Correftions of the Text of the Bible, extant in the Library of the Sorbon at this day. That learned body of Men, the Doctors of the Sorbon^ carefully revifed the Bible, and compared the feveral ancient Ma^ nufcripts together, whereof there were a great inany extant at that time, being before the Invention of Printing was known in Europe %^ now after thefe Dodtors, the moft learned Bo- dy of Men then in Europe, had corredted their Copies, by comparing them with the Greek Manufcripts, they kept in this Text by com- mon confent j a Teftimony from fuch is very confiderable. Thus, we fee, this Text has been owned by the Church, as authentic Scripture, for above a thoufand years ; which is a fufficient reafon for us to hold it for canonical, altho* the fubfe- quent Ages had reje(5ted it as fpurious, which in the mean time they did not, nor did they fo much as queftion its Authenticnefs, till the Age before the laft, when it was done by Ser^^ vetus and Sochiusy and feme others of that Stamp ; for as to Erafmus, tho' he was the firft that queftion'd it, yet he cannot juftly be ranked amongft the reft, fince upon a more full inquiry, and better information, he was at length perfuaded of its divine Authority, as I hinted above : and even lince it begun to be queftioned, it was never accounted fpurious by any Men of Learning, except chiefly where I their S E R M O N I. II their Sittachmcnt to ^nti-frimfarian Principles laid an abfolute neceffity upon them. As to the fix laft Centuries, we need not be . at the pains to prove, that this Text was counted canonical by the Church during that Period, any other ways than by obferving, and which is acknowledged by the greateft e- nemies to this Text themfelves, that almoft all the Manufcripts, a very few excepted, that are no ancienter than that Period, have this Text; which abundantly fhews the Opinion of the Church concerning this Text during thefe fix Centuries. But befides, we have the Teftiniony of other private Authors, who have cited it as canonical, during that Period ; particularly Pefer Lombard, commonly calFd Mafter of the Sentences, makes mention of this as a Text about which there was no doubt, who, in the clofe of his firft Book of Senten- ces, has thefe words ^ ' That the Father and ' the Son are one, not by Confufion of Perfons, * but by Unity of Nature/ St. John has taught us in his canonical Epillle, faying, there are three who bear record in Heaven, the Father, the Word, and the Holy Ghoji ; a?id thefe three are One. This was in the twelfth Century. And in the thirteenth Century, Diiraiidus, Bifhop of Mende, brought this Text into his Rationale, but placed it after the eighth Verfe, mentioning the three Witneffes on Earth, be- fore the three Witneffes in Heaven -, which was a thing not uncommon in other parts of the New Teftament, to place one Verfe be- fore 1 2 The DoSirine of the Trinity. fore another, which fhould be put after : for after the Hke manner, the thirtieth and thirty firft Verfes of the twenty iirft Chapter of St. Matthew are tranfpofed in fome Copies^ with- out any Impeachment of their Authentichefi. And in this age alfo, Xw^diT^bomas Aquinas^ who wrotQ a Commentary on this firft Epiftle of St. 'Jt)hn^ and explain'd this Verfe among the reft, without contefling its being authen- tic 3 and in the Lateran CouiieiV which was held in this farne Age, where there were above a thoufand Bifliops, this Text was cited, as decifive on the head of the Trinity. More- over, in the fourteenth Century, A^/VoAzj dehyra^ that learned Profeflbr of Divinity at Paris^ Wrote a Commentary on the Holy Scriptures, where he explains this Text without any In- iinuation of its being a fpurious Addition to the facred Text. " ^ , , ■■ Thus, I have briefly 'fummed up the Evi- dence which we have, that this Text is genu- ine and canonical Scripture ; that it was uni-?r verlally owned in all Ages by the Chriftiart Church, from the times of the Apoftles. And if it had not been wrote in the original Copy by St. John^ 'tis ablblutely impoflible to ac- count for it, how it came to flip into the Te^^t^ without the Authors of the Fraud being con- vifted of the Forgery : Let us.butrefle6t upon it, hov/ impoflible it would be in the prefent Age to add a Verfe to the now eftabliflied Ca- non, without difcovering the Cheat and Weak- nefs of the Impofl:or : If any Man fliould at this S E R M ON I. 13 this day attempt to foift into the Scripture a, Text, that was. never received as canonical Scripture by the Church, in the time when the Canon was eftabhflied by inipired Men, and as fuch handed down from age to age, w^ould not the whole Chriftian ^ hurch be able to convidi the Impoftor, that this was the firfl: time that fuch particular Text was pretended and given out to be genuine ; and therefore not to be received as fuch. Now it would have been juft as eafy in any former Age to refute any, who would have impofed upon the Chriftian Church their own new and fpurious Additions for authentic Scripture, becaufe it could eafily be proved, that it was the firft time they appeared as pc^rtof the Canon; the Copies being difperfed into fo many different hands, and in fo many different Countries, and being tranilated into fo many different Languages, every Perfon who had a Copy by him, would be a Witnefs again ft the Im- poftor 3 and it would be as hard, in thefe Cir- cumftances, to impofe upon the World, as it was impoffible for one Man to be Mafter of all the Copies then extant in the World, or to get all who had them to confpire at once to impofe upon Mankind. And here we have reafon to adore the divine Providence, which not only has watched over the whole Canon of the Scripture, and handed it down to us pure andindre, and furniflied us with fuch means, whereby we are capable by an honeft^ iincere and impartial Ufe of theni to 1 4 Tlje DoSlrim oftheTKi^^iTY. to difcover and diftinguifh what is genuine Scripture, and what is fpurious and counterfeit. And particularly what reafon have we to blefs divine Goodnefs, which has fo ordered things to fall out, that we have handed down to us fo clear and full Evidence concerning the au- thentic Authority of this Text in particular,,, which is fo full and clear concerning the Tri-" jnity of Perfons^ and the Unity of the divine Effence, and which is fo much oppofed by the Adverfaries of the Truth ? What reafon havQ we to adore his Name, that he has fo over-?, rul'd things, in his holy Providence, concern-t* ing this Text in particular, that there is fcarce one Age between this and the Apoftles, but we have clear Evidence and unconteftableTefti- mony of the authentic Authority thereof? As if the Lord forefeeing the malice of Satan and his Inftruments againft this fundamental Doc- trine of the Trinity, would on purpofe provide againft that future Oppofition, which he ia his infinite Wifdom forefaw was to be made both to that Docftrine and this Text, as a ihi- ning Proof of it y that fo he might cut off from the Anti-trinitarians all real caufe and juft ground of Objeftions; tho' he has not thought lit to take away thofe fham Pretences, which their Corruption makes a hj^ndle of, to con- firm them in their obftinate oppofition to the Truth. But moreover, altho' the Evidence for Proof of the authentic Authority of this Text were not fo glaring, yet if any one does but impar- tially S E R M O N I. 15 tially and without prejudice confider the Con- nexion of this feventh Verfe with the eighth im- mediately following, he will eafily fee, that if the feventh Verfe were left out, and altoge- ther omitted, it would quite fpoil the Cohe- rence of the Context -, and leave a blank, which any eye, that has but a fmall meafure of dif- cerning, will eafily be fenfible of: For let any man but take the pains to read the eighth Verfe immediately after the fixth, and he will fen- fibly perceive fomething wanting ; and the comparifon of the three WitneflTes in Heaven with thofe of the Earth, which the eighth Verfe fuppofeth, is quite loft ; but if the fe- venth Verfe be kept in, the words run plain and fmooth, and the fenfe eafy. Now the confideration of the neceffity of keeping in this Verfe, to preferve the fenfe in- tire, together with the uninterrupted Tefti- mony of the catholic Church, the Pillar and Ground of the Truth, and the faithful Repofi- tory of thefe facred treafures of the Scriptures 5 I fay, this, together with their concurring teftimony, is as rational and fatisfadiory Evi- dence, that this Text is of divine Authority, as any that can be had in the hke Cafe ; and as full and clear as the Nature of the thing will bear ; and fuch as would ea- fily be admitted in any other cafe of the like nature, where men's Paffions are not ftrongly engaged to biafs them, and blind their eyes. And if we narrowly examine into this affair, "Vve fhall find, that at the bottom it is not want of 1 6 The J^oSirine oft/jeTKi'Hi'VY. qf evidence of the divine Authority of thr$ Text, more than any other Portion of the fa- cred Canon, that makes the Oppofers thereof to deny it to be authentic^^ but their attach- ment to a fet of Principles, with which it is, abfolutely inconfiftent. This Text is fo clear and full concerning the Trinity of Perfons, and the Unity of the Divine Effence, that of all other Texts, it is the greatcft eye-rfore to tbofe of the Arian and Anti-trinitarian way ; they are forely nettled by it, and they cannot find fo much as any colour of an interpretation to^ draw it into a confiftency with their Tenets, for any fham Interpretation w^ould fatisfy them^ there is a knot here that they can by no means loofe, and therefore they are for cutting of it, by denying it to be canonical Scripture; fince they can find no tolerable fenfe to put up-^ on it, confident with their Opinions. Now for our greater fatisfad:ion in this mat-, ter, and for the greater conviction of thofe whor deny the authentic Authority of this Text, \ iliall anfwer thofe Objeftions made againil its being genuine. And, .. I. They objed: againit its authentic Author- rity, becaufe, fay they, it is not to be found in many ancient Greek Copies, and thofe which; liave it, do not agree in placing it 5 feme place^ it before the eighth verfe, and others after it,^ nor do they agree in the manner of reading it ; thus, they fay, the Text is in various fiiapes, fo they conclude it cannot be genuine. ^ ^ ' Ta S E R M O N I. t; To which I anfwer. That *tis no argument at all, that this Text is not genuine, becaafe 'tis wanting in fome Copies -, forif it was univerialiy received by the Church as canonical Scripture^ and owned to be fo from age to age, without contradiction^ or without any proof of its be- ing fpurious, fuch a negative Argument as that, is not at all conclufive, to prove it not to be authentic 3 if it were, we muft call off a great part of the Scripture ; for there are few Paffages of Scripture, but what in fome Copies or other^ through the fault of uncareful Tranfcribers^ have either had fomething or other wanting, or have had a various and different Reading j but then it has always been eafy to corred: what was omitted in any one particular Copy, by the generality of others, which agreed in the right Reading, with refpedl to that particular thingj which happened to be neglecfted in that other particular Copy, through the over-fight and careleffnefs of the Tranfcriben The Providence of God has fo far tiaken care of his Church, that thefe Scriptures, which were defign'd for the univerfal Canon to the Church in all Ages, fhould be preferved ; fo that neither any part of the univerfal Canon fhould be entirely loft, nor fo corrupted, that the Church fhould be at a lofs to know the ge- nuine Senfe and Mind of the Spirit, as to any Article of Faith, concerning the Salvation of Sinners : Though one particular Copy might be defedtive, or redundant in one particular Paffage, and another in another, yet the ca^ C tholic 1 8 The DoSirine of the Trinity. tholic Church, the true catholic Church of Chrift, was never left without fufficient Means, whereby it might be able to difcern what was canonical Scripture, and what not: and this the great Prophet of the Church was obliged in all Ages to take care of, in confequence of that part of his Mediatorial Office, his being a Prophet to his Church and People. And' thougk the Care of the Mediator, as a Prophet, was not to extend fo far, as to fecure pvery particij^ar Tranfcriber of a Copy of the Scriptures from erring, yet he hath fo far fu* perintended the Affairs of his Church, and o- over-ruled Matters concerning her, that there are fbill abundance of Copies extant in the Church which are entire, and capable of re* ftoring the Text, when in any one particular Copy it happened, by carelefs Omiffion, or by the wicked Defign of Heretics, to be cor- rupted : which was the cafe with refpedl to this particular Text; in fome Copies it was left out, by the negled: of Tranfcribers ; and in others, 'tis more than probable, that it was purpofely left out by the Anti-trinitarians, be- caufe it flatly contradifted their received Prin- ciples. Nor is this charged upon them without ground ; for Socrates the Greek Hifhorian, above a thoufand years ago, exprefsly tells us, that the Orthodox complained againffc the Arians, for corrupting and vitiating the Text of St. Johns Epiftles ; but there are no Records of any Hiftory, which fay that the Arians^ or any other Heretics, ever had the face, to charge 2 . the S E R M O N I 19 the Orthodox with adding this Text to the facred Canon : though Ibme of the modern A- ria?is lay, that the Orthodox foifted in this Verfe into the Text ; but with great difad- Vantage, lince none of their Anceftors in opi- nion vouch them in it, who had better oppor- tunities to difcover the Fraud, if there had been any, than they can poflibly have at this day : it muil: therefore be look'd upon as a mere Calumny caft upon therri ; and will be fo reckoned by all, who impartially weigh the Cafe. Befides, to what purpofe fliould they forge this Text, even tho' they had an opportunity to do it, without being detected ? which, as I hinted above, they could not do; the fame Dodtrine laid down in this Verfe, is taught in many other PaiTages of Scripture : fo that the moft they could prOpofe from it, was an addi- tional Proof, which wife Men would not choofe to purehafe at fo dear a rate, as the ex- pence of their Reputation. But the Cafe is dif- ferent v>^ith the Arians ; their All is at ftake ; and if this Text ftands in the Bible, they are utterly ruined, and their Caufe for ever loft ; and therefore they may juftly be prefumed to be under a greater Temptation to attempt fomething that was more daring, to fave them- fclves from utter Ruin ; and their Cafe is the more fufpicious, to fay no worfe, becaufe an- tient Hiftory tells us, that they have been ac- tually nibbling that way, and vitiating parti- cularly St. Johris Epiftles, which of all the C 2 POE- 20 The DoSirine of the Trinity. Portions of divine Revelation, make moft a- gainft them. 2dlyy Another Objedlion they make againft the authentic Authority of this Text, is, that the Fathers have many of them omitted to cite it upon occafions, when it might have been ferviceable to refute Heretics ; fay they, their very filence about it, and not producing it a- gainft their Adverfaries, is Proof enough, that they did not look upon it as part of canonical Scripture. To this I anfwer, that 'indeed if we had no politive Proof of the authentic Authority of this Text, fuch a negative Proof as that might be of fome weight to make us doubt about it; but the bare Omiffion of it by fome Fathers in fome Difputes, where it might have helped their Caufe, is by no means of fuch weight, as to preponderate and outweigh that pofi- tive Proof, which we have before alledged and produced ; that it has been acknowledged for genuine Scripture, by the true Catholic Church in all Ages, from the Apoftles down to this very day; and cited by many againft the Art- ans, Befides, the Adverfaries of this Text are not able to prove, that thofe very Fathers, who, they alledge, have omitted the Citation of this Text, did truly omit it in all their Works : for altho' 'tis not cited in fome of their Works that are now extarit, ajid have efcaped the Ruins of time 3 yet that will not prove, that they have not cited this Text in their other Works, S E R M O N I. 21 Works, which are now loft. Some of the Writings of the Greek Fathers, efpecially thofe who Hved in the firft Ages, are loft without all poffibility of recovery ; if thefe had been preferved, and this Text omitted in them, their Argument would have had more proba- bility in it; tho' even in that Cafe, not enough to outweigh the pofitive Proof on the other fide. But as their Argument ftands, it muft needs be exceeding defective ; for £/^^^i^5 par- ticularly tells us, that Clement of Alexandria wrote a Commentary on this Epiftle of St. Johny and other Catholic Epiftles which are loft. Now, if all thefe Writings of the Fathers had furvived the Ruins of time, 'tis highly proba- ble, that we iGhould have met with this Text cited in them ; at leaft the contrary cannot be proved ; w^hich they muft do, before their Ar- gument can have any weight : from whence it follows, that the fimple OmifTion of this Text, and its not being cited by fome of the Fathers in fome of their Works, is no Argument a- gainft its being genuine ; fince, for ought we know, they might have cited it in others, which are loft. Moreover, 'tis obfervable, that fome of the Fathers, in treating on the Trini- ty, have omitted to take any notice of the Baptifmal Charge, given to the Apoftles, in the Name of the Father, Son, and Holy Ghoft ; tho' doubtlefs it was moft pertinent to do fo in that Cafe ; yet no Man from hence, no not the Arians themfelves, did ever conclude, that that Baptifmal Charge was not genuine Scrip- C 3 ture; 2 2 lloe DoSirine of the Trinity. ture; and why, for the fame reafon, they fliouid conclude this Text not to be genuine Scripture^ Ueth on them to account for. 3^7r, They objedi-, that this Text is not to be found in any Qreek Manufcripts that are now extant^ and on that account they con- clude, that it is not genuine Scripture. To which I anfwer, that this is a very falfe and inconclulive way of Reafon ing ; for altho* there were no Greek Manufcripts extant in this Age, which contained this Text in them, which in the mean time is not Facfl 5 yet ne- yertheiefs it would not from hence follow, that this Text is not genuine; for altho' all the Greek Manufcripts that are now extant, were buried in the Ruins of time, as certainly they will all at length be, if the World continues to be of any long ftanding ; yet this would not ihake the divine Authority of the corred: prin- ted Copies, which Vv^e have at prefent j iince they were faithfully tranfcribed, and taken frgrn authentic Manufcripts, when they were extant. The ori[;\BaI Copies of the holy Scrip- tures are all loft in the Ruins, of time, which were written by the facred Penmen ; and 'tis impoffible it could be otherwife in fo long a tinie, nor was it neceffary they fliould be pre- served ; yet that did not ihake the divine Au- thoi ity of thofe Copies, which were faithfully tranfcribed from them, altho' the Originals themfelves were loft : much lefs does it ihake the divine Authority of the printed Copies, whi^h v/e now hav-^, altho' thefe authentic Manu- S E R M O N 1. 23 Manufcripts, from which our prefent printed Copies were taken, were all loft, fince they were tranfcribed, and faithfully taken from them, when they were in Being. But by the by 'tis not Fad:, that there are no Greek Manufcripts extant at this day, which have this Text; for, befides thofe Manufcripts which have this Text, which are in other Na- tions, and which they, who have travelled to foreign Parts, of credible teftimony, have feen, 'tis well known there is one no farther off than within his Majefty's Dominions, which has this Text, an antient Copy of great Autho- rity. . Thus I have laid before you the Evidence, that we have for the authentic Authority of this Text, andanfwered the Objections of thofe who oppofe it ; and fhew'd, that it has been, by the care of divine Providence, handed down to us from age to age, as authentic Scripture^ fo that we have all the rational evidence, that can be expected in an Affair of this nature, that it is canonical Scripture ; and enough to lay a foundation for our Faith in it, as a part of the Word of God. But I would have it carefully obferved, that thefe rational Argu- ments by which this Text, or any other Por- tion of Scripture, is proved to be of a divine Original, are not enough to work in us a fa- ving Belief of them, fuch as fhall be of faving benefit to our Souls, unlefs the powerful Ope- ration of divine Grace, and the Demonftra- C 4 tion 24 "The DoSirine of thel^Kir^ir"^. tion of the Spirit concur, and co-operate with them. And therefore, let us earneflly addrefs our felves to the Throne of God's Grace, that he would give us the faving Knowledge of his Name -, that he would exert his Almighty Power, and open our Eyes, that we may fee the Wonders of his holy Law ; that he would reveal his Arm, and efFe(flually work in our Souls the Work of Faith with Power ; that by his Grace we may be helped to believe this and all other Parts of divine Revelation, not only in a fcientifical and fpeculative, but in a faving and practical way, t® the eternal Bene-^ fit of our immortal Souls. Having thus eftablifhed the authentic Au-^ thority of this Text, I fliould proceed to ex- plain the Dodrine and Truths contained in it ; but this I fhall leave, till it pleafe God to give another opportunity. "To bis Name be Traife, SER, SERMON IL I John 5. 7. For there are three that bear record in Heaven^ theFather^ the Word^ and the HolyGhoJi : and thefe three are one. IN a former Difcourfe from thefe Words, I endeavoured to lay before you the Evi- dence, >vhich vv^e have for the authentic Au- thority of this Text ; and anfwered the Ob- jections which are made by thofe who oppofe it. And I fhev^'d largely, how this Text has been, by the care of divine Providence, han- ded down to us, from age to age, as authentic Scripture, without the leaft Proof of its being fpurious 5 fo that we have all the rational Evi- dence, that it is canonical Scripture, which the nature of the thing will bear ; and fuch as is fufEcient to lay a foundation for our Faith in it, as a Part of the Word of God. And, Therefore, having thus eflablifhed its Au- thority, as a Part of the facred Canon, I pro- ceed to explain the important and infallible Truths contained in it, as fuch. And in gene- ral, thefe Words contain thefe two Things, » I, 26 TheDoSirineoftheTKi-i^iTY* I. That in the divine EfTence, there are three Perfons all on the fame level of Equality, in the fame divine Charader, all of them equally bearing witnefs in Heaven ; Inhere are three who bear record in Heaven, II. That notwithftanding there is a Trini- ty of Perfons, in the divine Nature, yet neverthelefs the Subftance is by no means thereby multiplied ; but it continues ftill to be Otte, The Trinity of Perfons fublifts in the divine Nature, in fuch a manner as is confident with the Unity of its Effence^ fo that thefe two do not interfere with, nor deftroy one another : they are three, and yet but one; but then it is indifferent rcfpefts. To maintain that they are three, and yet but one, and that too in the fame refped:, would indeed be a flat Contra- diction ; but thei-e is no fuch thing afferted by us. We maintain, that in the divine Nature, there are three, and that thefe three are at the fame time but one ; but then we fiy, they are not three in that refped in which they are one -, nor are they one in the fame refped in which they are three ; for they are three in refped of their Perfonality, and they are one in refped of their Effence and Subftance, which things ftand and confift with the greateft Harmony together, and are at the greateft diftance from a Contradidion 5 tho' ofir Adverfaries would faia SERMON IL 27 fain palm a Contradidiion upon us ; but there is no more a Contradidlion in the Trinitarian Dodrine, than there is an Inconfiftency in this Text, which I have before prov'd to be a Part of divine Revelation ; and therefore can contain nothing but infallible Truth. The firft thing, I faid, v^as contained in thefe Words was this -, in the divine Effence there are three Perfons all on the fame level of Equa- lity J and in the fame divine Charafter, all of them equally bearing witnefs in Heaven ; iTjere are three who bear record in Heaven, Thefe three cannot poffibly be underfrood of any cre- ated Perfons of what order foever, whether hu- man, angelical, or fuperangelical ; both be- caufe of their Number, that they are faid to be three, which would be very flat in the A- poftle to fay of any created Being, either hu- man or angelical, that there were three of them in Heaven, fmce there are of both kinds Num-. bers vaftly fuperior to that. And as to fuper- angelical Beings, fuch as the Son and Holy Ghoft are fuppofed to be by Anti-trinitarians, it can't poiTibJy be meant of them 5 for even according to themfelves, there are but two of that Order of WitnefTes in Heaven. Befides, the Father, the Word, and the Ho- ly Ghoft, are Terms which in the Scripture- Stile, efpecially in the Stile of this Apoftle, denote the three facr^d Divine Perfons, and are not applied to any Creatures^ and that they are faid to be three, neceffarily implies a Diftindiion of the Perfons in the Deity, notwithftanding the 2 8 The DoBrine oftheTKi'^ir y. theabfoluteUnityof thedivine EiTence, ''There ^* are three who bear record in Heaven." Now that they are faid to bear record in Hea- ven, is an Argument of their proper Perfona- lity ', and that they are not merely three Names, as fome would have them, who go upon the Sabellian Scheme : for bearing witnefs is an Aftion pecuhar to a Perfon 3 and altho* the three Witnefles on Earth are faid to bear wit- nefs alfo, tho' they are not Perfons properly, but Things 5 yet they are reprefented as Per- fons, and witneffing is afcribed unto them in a metaphorical Senfe, becaufe it cannot be a- fcribed to them in a proper Senfe ; for they are not Subjedls capable of witneffing, in a proper Senfe, being Things and not Perfons. But 'tis not fo with the three Witneffes in Heaven ; Witneffing belongs to them in a proper Senfe, and they are in the ftridleft and moft proper Senfe capable of it : and therefore, when 'tis faid, they bear witnefs, it is an Argument of their Perfonality, becaufe they are Subjefts ca- pable of that Adion of bearing witnefs, and that in a proper and not metaphorical Senfe only ; as by the manner of their witneffing will more fully appear afterwards. 'Tis true, when we fay, that the Father, Son and Holy Ghoft are three Perfons in a proper Senfe, in oppofition to three mere Names, as the Sabellians underftand them ; yet we do not mean that they are Perfons llridlly in that Senfe of the word Perfon, as it is applied to Men ; for in that Senfe of the word^ SERMON 11. 29 word, it would be inconfiflent with the Unity of the EiTence, and three diftind: Perfons in the fenfe in which the word is applied to Men, would make three diftind; Beings ; for three di- ftinft Perfons among Men make three diftindt Beings, but it is notfo in the Holy Trinity ; the word Perfon is applied to each of the facred Three, in fuch a fenfe as is conliftent with the abfolute Unity of their Effence ; and yet at the fame time the word Perfon, as it is applied to the Perfons of the Trinity, is attributed to them in fuch a fenfe as includes in it more than merely three Names; and it is expreffive of that Perfedion of the divine Nature, whereby it fubfifts three different ways, in the Fa- ther, Son, and Holy Ghoft , each of which poffeffing the divine Effence after his peculiar manner, thereby becomes a diftindt Perfon. Now thefe three, whom we call Perfons in a proper fenfe, though not altogether in the fenfe in which men are called fo, for the rea- fon above given ; I fay, they here are faid to bear record ^ the word in the original iigniiies ^Teflijiers^ or Wttnefs-bearers, And in order to underftand the Apoftle's meaning, when he applies Witnefs-bearing to thefe facred Three, let us obferve, that the Apoftle is preffiing thoi>. to whom he writes, to embrace the Chriftian Religion, and endeavouring to fettle thofe more firmly in the Chriftian Faith, to whom his E- piftle fhould reach : and that he might efta- blifh them the more fixedly upon a fure foun^ dation, he reprefents to them, that the Chri- ftian ^o TToe DoElrine of the Trinity. ftian Dodlrine was not a cunningly devifed Fa- ble ; and that he would not prefs them to em- brace a Religion, as come from God, unlefs it had fuitable marks of its being divine about it. And therefore, in order to their better eftablifh- ment in the Chriftian Faith, he informs them^ that it had all the Credentials that could be ra^ tionally exped:ed to attend a Religion that haci truly God for its author, and that the evidence of its Divinity was fo fully attefted and borne witnefs unto, that there was no room left for doubting of its coming from God, for it was Vvritneffed to by three infallible Witneffes in Heaven, and as many on the Earth; in Heaven by the Father, theWord, and the Holy Ghoft ; all thefe three infallible Witneffes, fays the Apo- ille, have given their Teftimony to the Truth of Chriftianitv, who could neither themfelves bd deceived, nor could they deceive others; and therefore their Teftimony may be depended upon, for 'tis the Teftimony of the Three, the infallible Three, who bear record in Heaven. As to the other three Witneffes, though they give alfo great Evidence to the Truth of Chriftianity, I mean the three Witneffes on Earth, the Water, the Blood, and the Spirit,; I ihall not enter on the Explication of them, to ihew particularly how they bear witnefs to the Truth of Chriftianity ; thefe belong to the next verfe, and my bufinefs is with the Wit- neffes in Heaven more efpecially, as furnifliing fubjedl matter for my following Difcourfes/ Only as to thefe Witneffes on Earth, the Wa-»^ TER, SERMON II. 31 TER, the firft of them, the Emblem and In- ftrument of Purity, denotes the Purity and Sandity of the Dodrines of Jefus Chriit, and this witnefleth and bears teftimony to the Truth of the Chriftian ReHgion, that it was from Heaven, becaufe its Do6trines had fuch a {lamp of Heaven upon them, and the Foun- der of it v^as of fo holy and immaculate a Life; and the initiatijig Ordinance of Baptifm with Water, laid fuch an Obligation on the Pro- feffors of Chriftianity, who were marked with that Badge, to Purity and Holinefs of LifeJ^ becoming the Followers of that holy Leader whofe Name they took on them by Baptifm with Water, and becoming the Expecflants of hea- venly Blifs, which was to confift in the per- fedion of Holinefs. Thus did the Water bear witnefs to the Truth of Chriftianity, on ac- count of the Obligation it laid on thofe who were fprinkled with it, to Holinefs in th^ profeffion of Dod:rine and praftice of Life. - The fecond Witnefs on Earth is Blood, by which we may underftand the Sufferings of Chrift, and that Blood which he fhed on the Crofs, by which he fealed the Truth of his Dodlrine, and bore teftimony to it in hi5 death. And the third Witnefs is called the Spirit ; by which we may underftand the Miracles wrought by our Saviour and his Apoftles, by which the Truth of Chriftianity was plainly demonftrated, and plainly proved to be from Heaven, fince the Publiftiers of it brought fuch fair 3 2 77)eDoEirine of jtieTRiNirr. fair Credentials of a divine Miffion, as the fu- pernatural Gifts of the Spirit were, with which they were endowed. But enough as to the Witneffes on Earth ; my chief concern is with the Witneffes in Heaven. The tirft thing that prefents itfelf to us is their Number, There ^r^ Three that bear re- cord in Heaven, And this points out to us the real Diftindlion of the Perfons of the holy Trinity, that they are three in numberj and each one diftind from the other in point of Perfonality, how clofe foever the Unity between them is, with refpecfl to their Effence : there bein^ Three^ intimates to us alfo the Fulnefs of the Evidence, for befides the Authority of the Witneffes, and the Sufficiency of the Crcdibi^ lity of their Teflimony, on account of their Veracity, the fufficiency alfo of their Number adds to the fulnefs of the Evidence, being the moft that was required, according to the ftand-* ing Maxim among Gt)d's ancient People the yewSy That in the tnouth of two or three Wit- neffes every word floould be ejiablijhed. In this cafe, fays the Apoftle, there are Three Wit- neffes bearing teftimony to this Truth, that the Chriflian Religion is from Heaven, and that the great Founder thereof was truly the Son of God ; the Father bears witnefs to it, and the Word likewife bears witnefs theretoj a7id although he bears witnefs of himfelf yet his teflif72ony is true : nor is there any Abfurdity^ that the Word, as he is God, and the fecond Perfon of the bleffed Trinity, {hould bear wit- nefs _» -i SERMON it 3^ hefs of himfelf, as he is Mediator, and the Saviour 'of the World, and the promifed Mef- fiah. Now as to the Father, the firft of thefe Witneffes in Heaven, he bore witnefs to the Truth of the Chriftian Religion, by teftifying of Jefus by a Voice from Heaven, declaring him to be his Son, and that upon feveral occa- fions ', the firft was at his Baptifm, when he was baptized by John at Jordan *, then the Heavens were opened^ and there came a Voice thence^ faying^ T^his is my beloved Son^ in whom I am well pleafed. And again at his Transfigu- ration, when he was overfhadowed with a Cloud, ^here came a Voice^ faying^ Thrs is my beloved Son, in iJdhom I am well pleafed, hear ye him. And at another time, after he had raifed Lazarus from the dead, then he fent up a requeft to Heaven, Father, fays he, glorify thy Name, a?id there came a Voice from Hea^ ven, faying, I have both glorified it, ajid I will glorijy it again -f-. He was then fhortly to take poffeffion of Glory at the right hand of the Father -, fo that from the Teftimony of the firft Witnefs, theTeftimonyof God the Father, the Truth of Chriftanity appears ; we muft either dift)elieve him, or elfe we muft believe in Jefus^ receive and own him as the proper Son of God in the higheft fenfe, and believe the Doctrine which he came to publifh to the World. The fecond Witnefs In Heaven named here^ is the Word 5 this is the common Name by * Matt. iii. i6> f John xii. 25. D which 34 TiS^ Dt)Brine of the Trinity. which the fecond Perfon of the holy Trinity is called in the flyle of this Apoftle St. 'John : he is called by this Name by him in the be- ginning of his Gofpel, In the beginning was the Word^ and the Word 10 as with God, and the Word was God ; and he repeats it again in the fourteenth vcrfe of that fame firft chapter of his Gofpel, faying, The Word was made Flejhy and dwelt amo?tg us. He calls him alfo by the fame Name in the beginning of this Epiftle, lays he. We declare ujito you that which was from the beginnings which we have heard, which we havejeen with our eyes, which we have looked upon, and our hands have handled of the Word of Life, And the fame Apoftle men- tions it again in the Book of Revelations *, where he fays, He was clothed with a Vejlure dipfd in Blood, and his Na?ne is called the Word of God, So that we may be abundantly fatis- iied who it is that the Apoftle means by this fecond Witnefs, whom he calls the Word, e- ven the fecond Perfon of the blefled Trinity. Now this fecond Perfon of the Trinity, who was by this Apoftle declared to be divine, in the entrance of his Gofpel, who had a Sub- fiftence in the beginning of all things, or be- fore any thing was, this Word bore record, or witnefs, that Jefus was the Son of God; that is, ChriftasGod, bore record of himfelf as in- carnate, by his perfonal appearing after his go- ing to Heaven, and afcending to the Throne of Glory there, and that on feveral occaiions j firft * Chap. xix. ver. 13* SERMON il. 35 firft at the Martyrdom of Stephen *; then he fhewed himfelf in fenfible Majefty, ftui'liig at the right hand of God, and that in the Splen- dor of all the divine Glory. Again, he ap- peared to St. Paul at his Converlion, as he was lipon the Road to Damafcus -f-, and told him plainly,' that he was that very Jefus whom he was perfecuting, as a Blafphemer, for affirm- ing himfelf to be that which Paul then faw him in fad: to be, the eternal Lord of Glory. Again, He, as the eternal Word, bears witnefs of himfelf as the incarnate Word, by appear- ing to this fame St. yohny the Author of this Epiftle, when he was in the Ifle Patmos -, there he heard this eternal Word fpeak behind him, with a Voice as loud as a Trumpet, faying, / am before and after all things. The Apoftle on this occafion defcribes him particularly, and intimates to us, that the light he had of him Was fo glorious, that he was not able to bear it, but when he faw him, he fell at his feet as dead ; and afterwards he relates a variety of Vifions which he had of his peculiar Glory. Ail thefe are irrefragable Proofs which the Word gave of the true Divinity of incarnate Jefus. The third Witnefs here mentioned, is the Holy Ghost. Now he bears witnefs to the fame thing which had been witnelTed to by the other two, declaring Jefus to be the Son of God, and his Dod:rine to be from Heaven \ this he witnefTed to and attefled, by his de- fcending upon him immediately after his Bap- D 2 tilhi, * A^ vii. 55, 56. f A(5ls ix. 3,- 4. 3 6 T'he DoSirine of the T r i n i t y^ tifm, and in a glorious manner remaining up- on him, as the fame St. Jolm gives an account in his Gofpel *. And again, he attefted and bore witnefs to this, that Jefus was the Son of God, by his coming down in a vifible form upon the Apoftles, the Minifters and Servants of Jefus, whom he fent through the World to preach his Name, and publifh his Doctrine, by which he gave a Sanction to the Chriftian Religion, and all its Dodtines. And there- fore the Apoftle, in his firft Epiftle to Tifno" thy -f-, tells us, that God the Son, who was manifeji in the Flefh^ was jujlified in the Spirit y that it was proved of him by the Gifts of the Holy Gholl, beflowed fo plentifully on his Followers and Difciples on the Day oi Pente- cojl^ that he was indeed, as he gave out him- felf to be, the Son of God, and that his Doc- trine was from Heaven. And afterwards the Holy Ghoft bore record of, and gave teftimo- ny to Jefus as the Son of God, by his defcend- ing on other Perfons who believed in Jefus [j. Whenfoever the Apoftles laid their hands on any Perfons that believed in Jefus, and him to be the Son of God, and as fuch were by them baptized in his Name, the Holy Ghoft fell upon them \ which is a plain and irrefragable proof of his Divinity, for otherwife the Holy Ghoft would not have been thus fubfervient to him, if he had not been what he gave out himfelf to be, God equal with the Father. If his Doctrine had not been from Heaven, the Holy * Chap, i. ver. 32, 33. f Chap. iii. ver. 16. || Ads viii. 15. SERMON 11. 37 Holy Ghoft would never have given his hea- venly teftimony and fandion to it in fuch a fupernatural and miraculous manner. Thus we fee how thefe three Witnefles bear record, and give their teftimony to incarnate Jefus^ that he was truly God, and that his Dodbine was divine. And it is obfervable, that the nature of their Teftimony is peculiar to the Deity, and fhews, that thefe three Witnefles are of an Order fu- perior to Creatures, and therefore they muft be divine Perfons; and accordingly they are called eminently the three Witnefles in Heaven, not only to diftinguifli them from the three Witnefles on Earth, mentioned in the follow- ing Verfes -, but alfo to diftinguifli them from Angels and Saints in Heaven, who are not three, but many thoufands : tho* the Angels and glorified Saints, after their manner, and in a way peculiar to them, as Creatures of the higheft rank, give their teftimony to Jefus, as a divine Perfon, by fmging Glory to the Lamb on the Throne, who lives for ever and ever ; but they do it in a manner infinitely inferior to that, in which the eternal Three, who are particularized in the Text, do it ; thefe do it in a manner peculiar to, and expreflive of the Deity , the others do it in a manner anfwerin^ their condition, as Creatures, The laft thing in the Words that remains to be explained is, that thefe three Witneffes are One, not one Witnefs, but one Being, one Subftance, or Eflence, as the word in the ori- D 3 ginal 3 8 T'he DoSirine of the Trinity. ginal plainly imports, according to theldiona cf the Greek Language : for the word trans- lated One, is neither in the mafculine, nor fe- minine, but in the neuter Gender ; and iigni- iies one Thing, one Being, one Nature and EiTence. Nor is the Apoftle's meaning, when he fays, they are One^ that they agree in one teftimony, and bear record to the fame thing : for thp' that be true, that the three Witnefles in Heaven witnefs one and the fam^e thing -, yet it is not the Truth delivered here ; for the words v/ill not bear it. The Apoftle fays plainly, they are One, and not that they agree in One, as he fays of the three V/itneiT^s on earth ; when he would exprefs their agreement in one ^efcimony, and their bearing witnefs to the fame thing. So that it is demonflratively plain, that the three WitneiTes in Heaven are One in another fenfe, than the three WitnefTes on Earth : the three Witneffes on Earth are One in the unity of their teftimony 3 for it is ex- prefQy faid of them, that they agree in one: but the three WitneiTes in Heaven are One in the unity oi their Nature, Subftance and Ef- lence 5 for it is expreffly faid of them, that they are One. And if the three Witneffes in Heaven were indeed no otherways One, than the three Witneffes on Earth, who are one in the agreement of their Teftimony 3 an4 if the Apoftle had had a defign to exprefs the fame Unity with refpefl: to thefe two forts of Wit- neffes in Heaven and in Earth, to wit, a Unity op.ly in their teftin:iony ; then there is no tole-^. rable S E R M O N II. 39 rable fatisfaftory reafon can be given, why he fliould vary the Phrafe fo remarkably in expreff- ing the unity of the one, fo diftindly from the unity of the other : Why {hould he fay of the Witneffes in Heaven, that they are one^ and of the Witneffes on Earth only that they agree in one^ if he had truly defign'd to ex- prefs the fame unity in both, to wit, a unity on- ly of agreement in Teftimony ? This is fofhock- ing to common Senfe, and trefpaffes fo far on the Rules of Criticifm, and all the received Laws of Interpretation, that it cannot be admitted. The Unity therefore expreffed by the A- poftle, with refpe6t to the three Witneffes in Heaven, muft be a Unity of Nature and Ef- fence, when he fays of them, that they are One ; otherways he would never have made fuch a difference in his way of fpeaking of the earthly and heavenly Witneffes 3 if he had not defign'd thereby to intimate to us, that the U- nity of the one is very different from the Unity of the other, even as different, as the ExpreC- fion is various, which he makes ufe of to iig- nify and denote them ; the one Expreffion, re- lating to the Witneffes in Heaven, fignifying and denoting an unity of Effence ; while the other Expreflion, relating to the Witneffes on Earth, lignifies and denotes only an unity of Teftimony, agreeing and witnefling the fame thing. And it cannot poflibly be underftood and conftrued to fignify an unity of Nature ; as the other Expreffion relating to the three Witneffes in Heaven, cannot be fo conftrued, as D 4 to 40 T^he DoSirine oftheTKiNiTv, to fignify an unity only of Teftimony 3 but denotes, by the native forceof the Expreflion, an unity of Nature and Eflence -, for he fays | of them in {o many words, Tbey are One, Since then the three Witnefles in Heaven are One in their EfTence, it follows by a ne- ceffary confequence, that in the one divine Ef- fence there muft be three Perfons, other ways there would not be three Witnefles, but only one 3 which is contrary to the fcope of the Apoftle, whofe Aim is to fliew, that our Faith relies on a triple Teftimony of heavenly Wit- nefles : fo that according to the Apoftle's argu- ing, there muft be three heavenly WitneflTes, Now to make out that, we muft either mul- tiply the Efl^ence, or the Perfons in the Ef- fence : one of thefe muft be done, in order to make three Witnefl^es. Now it cannot be the firft 'y for if theEflTence be multiplied unto three, it would make three diiferent Gods, which is contrary both to the Principles of Reafon, and the i\poftle's affertion here in the Text. It follows therefore, that the Perfons in the di- vine Eflence muft be multipHed unto three, in order to conftitute three heavenly Witnefles; and by this means we both preferve the unity of the divine Eflence, and at the fame time are furniflied with three heavenly Witneflfes, according to what is expreffly deliver'd tons by the Apoftle in this Text. Moreover, it will further appear, that the Unity afcrib'd to the three WitneflTes in Hea- ven, is an Unity of Eflence anci Nature, from this^ SERMON 11. 41 this, that it is becaufe each of thefe Witneffes in Heaven partake of the divine Effence, that therefore they come to be among the rank of heavenly Witneffes ; if they did not partake of the divine Nature, they might indeed be heavenly Witneffes in that inferior manner, as I faid, Angels are ; but they could not be hea- venly Witneffes in that fuperior fenfe, in which the three are Witneffes, without being ftrictly divine Perfons, Partakers of the one divine infinite Effence, For the three are re- prefented to us, as witneffing in Heaven, in an eminent and peculiar manner : and the Son, and the Spirit, their being claffed in the fame Order of Witneffes with the Father, and par- ticularized in a fpecial manner as diftind: from all other Witneffes, fuch as Angels and Saints, who may be Witneffes in an inferior way, and being diftinguifhed as three, who witnefs in a fuperior manner to all Creatures ; and thele three witneffing all in an equal manner, and are reprefented by the Apoftle to be all on a level as divine Perfons , I fay, all this fhews that the unity which the Apoftle means, is an unity of Nature, an unity of Effence and Sub- ftance ; and not an unity of Teftimony only, or an unity of Confent: for if he had meant an unity of Confent in teftimony only, there is no manner of reafon, why he ftiould par- ticularize Three in Heaven, witneffing toge- ther with an unity of Confent in teftimony 5 he might have faid, that there are three thou- fand times three ^houfand who witnefs in Hea- ven 42 n^e DoSirine of the Trinity. ven in that fenfe ; nay, the whole multitude of the heavenly Hoft witnefs together, with an unity of Confent in teftimony. It would be very flat then in the Apoftle to fay, that there are three, who bear record in Heaven, and thefe three are One ; if he meant only that they were Qne, in the unity of their Con- fent in teftimony; lince there are fo many millions in Heaven, who bear record in that fenfe, and at One by an unity of Confent in teftimony. But to fet this matter yet in a clearer light, and to fhew farther, that the Unity here meant by the Apoftle, may, nay muft be un- derftood of an unity of Nature and Eflence 5 we have no more to do but to look back to the manner of their bearing record in Heaven, which plainly fhews, that they were poiTefs'd of the divine Nature ; and if the Son andHoly Ghoft had not been truly God and one with the Father in Eflence, they had never been ca- pable of giving their teftimony, after the man- - iier they did : the way, in which they bore 1 i^ecord, had fo much of Divinity about it, that it wa5. plain, they were WitneflTes of a fuperior Order to any Creatures, and confequently they \Yere divine Perfons, and of the fame Eflence with the Father ; unlefs we can fuppofe, that there is fome Medium, fome middle fort of Being, which is neither truly and properly God, nor a Creature ; which is an abfurdity, which the Semi-ariam^ who are for refining a little upon grofs Arianifm^ are drove inta^ an Ab- furdity SERMON IL 43 furdity fo exceeding great, that nothing can outdo it y if it is not, that it fhould proceed from an Author who had acquitted himfelf fo well, as a Philofopher, in other things. But to return to our Argument ; I fay, the very manner in which the Son and Holy Ghoft bear record and give their teftimony, evidences them to be of one ElTence, and Par- takers of the fame divine Nature with the Fa- ther. And here let us a little look back upon what has been faid already on the Son and Holy Ghpft, their witneffing and bearing record; and we fhall eafily fee, that there is fomething in the manner of their v/itneffing, which be- fpeaks thefe Witneffes to be divine Perfons ; and therefore of one EfTence with the Father ; I mean, true and proper divine Perfons, in the ftrideft fenfe of the word. For to allow them to be divine Perfons, but with an inferior kind of Divinity, is mere trifling with words, and at the bottom is no more than to rank them a- mong the Creatures ; for there can be no man-, ner of Medium between true Divinity and the Creature. Now the Lord Jefus Chrift as God, in bear- ing witnefs to himfelf, as Mediator, and Jefus incarnate, as I hinted before, ASisvu. 55, 56, at the Martyrdom of Stephen, fhewed himfeljf in fenfible Majefty, landing at the right hand of God, and that in all the fplendor of the di-. vine Glory. Again, he appeared to y^y^i^ when he was in the Ifle Patmos, there he heard this eternal Word fpeak behind him with a Voice^ 44 ^^ DoSirtne of the Trinity, •Voice, as loud as a Trumpet, faying, 1 am the Firji and the hcijl -, and there the Apoftle inti- mates to us, that the fight, which he had of him, was fo glorious, that he was not able to bear it ; but when he faw him, he fell down at his feet, as dead. Now the manner of fuch Manifeftations was fuch, as was peculiar to the Deity, and plainly difcovered him to be pro- perly a divine Perfon ; and confequently of one EfTence with the Father, unlefs we fhall fup- pofe that there are two divine Effences, which is a moft glaring Abfurdity. The famealfo may be faid of the manner of the witnefiing of the Holy Ghoft^ it was alfo plainly fuch as proved him to be another di- vine Perfon, as appears by the inftances of his bearing record before related, which I need not again repeat ; and confequently thefe three Witnefles are one in Nature and EfTence. Thus I have' iinifhed the explication of the words in general ; from whence thefe two Pro- pofitions do plainly arife, to wit, That in the divine Nature there are three Perfons, abfo- lutely equal in all divine Perfedlions and Glory ; and that thofe three Perfons are one God, one In their Nature and Eflence : which Propofi- tions I fhall endeavour to explain and confirm, thro' divine afliflance ; and fliall anfwer thofe Qbjecflions, that are made againfl them -, where I fhall have opportunity to touch on the chief • things controverted betwixt us and the Anti- tri?2itarians, ' ' 2 Before SERMON IL 45 Before I enter on thefe things, I fhall offer fome things concerning the Importance of the Doftrine of the Trinity in the Chriftian Scheme ; and fhall fhew how the Belief or Difbelief of it affedts the whole of our holy- Religion, and is of the greateft concernment and importance to the Salvation of our Souls ; that fo we may be awakened to a more ferious attention to thefe Truths, and may be excited more impartially to confider and weigh them, and with thefe obfervations I fhall conclude my-prefent Difcourfe. In the firfl place, this Doftrine of the holy Trinity, and efpecially the Belief or Denial of the true and proper Deity of the Son of God, or any other of the Perfons of the holy Trinity, is of that confequence to Chriflians, that the very End of the divine Revelation is gained by them, or obftrudled to them, according as they are determined in this Point. The great End why the Lord fuffered any Creatures to fall, and permitted moral Evil to exifl in the world, was the Illuflration of the Perfedions of the divine Nature, as fubfifling in a Trinity of Per- fons ; for the permiffionof that Event furnifhed an opportunity of difplaying thofe Perfedions of the Deity, as fubfiiling in a Trinity of Per- fons, which could not be difplay'd by the works of Creation alone ; by the works of Creation the Perfedions of the divine Nature, which were effential to and infeparable from the one undivided Subflance of the God-head, confidered abftraffly without any refpeft had • to 46 H^e DoSirine of the Trinity. to the Trinity of divine Perfons therein, were abundantly manifefted. But the great God, having a mind to difplay not only thofe Perfections of the divine Nature, which ^re in- feparable from the one undivided Effence of the Godhead; but alfo thofe which refultfrom the Trinity of divine Perfons, it was fit that he fhould fuffer fuch an Event to fall out, as might give an opportunity of difplaying thofe Perfections of his Nature, as fubfilling in a Trinity of Perfons. Now the Fall of Man opened a door for the manifeftation of the one^ as the Creation did of the other : And the Per- fections of the Deity, are as richly difcovered in the Redemption of Mankind, taught us by fupernatural Revelation in the Scriptures; as thofe Perfections of the Deity which are effen- tial to, and infeparable from the one undivided Subftance of the Godhead, are difplayed by the works of Creation : and as the eflential Perfe<5tions of the Deity, which belong to the Nature of God, would have lain hid to eter- nity, if there had not been a difcovery of them by Creation ; fo the Glory of the perfonal Per- fections of the Deity, as fubfifting in aTrinity of Perfons, had never been known in the World, if they had not been difcovered by fupernatural Revelation in the Redemption of Mankind. So that we fee, as the End of the Creation of the World, and the things therein, was for the illuftration of the Perfecftions of the one only living and true God ; (for, as the wife Man tells us, God made all things for himfelfy ■z for SERMON IL 47 for the illuftration of thefe eflential Perfedlions of his nature, confider'd as one undivided Ef- fence ;) fo alfotheEnd of the fupernatural Re- velation in the Scripture, concerning the Re- demption of Mankind, was to illuftrat-e the Perfections of the Deity, as fubfifting in a Trinity of Perfons. And therefore, as the End of the Creation would be quite defeated by denying the Exiftence of the Deity, and his eflential Perfediions, to manifeft which, all things were made ; fo by denying the Trinity of Perfons in the Unity of the divine Eflence, the great End of a divine fupernatural Revelation is fruftrated -, becaufe the great End of that was to difplay the rich Love of God the Father, as the Contriver of the method of Salvation, who drew the great Plan of Grace in his eter- nal Purpofes before the World was ; and alfo the tranfcendent Love of God, the Son, in the execution of all the parts of his Offices, as Me- diator and Redeemer of Mankind ; and of God the Holy Ghofl, whole part it is to apply this Redemption to the Souls of Sinners. Now if each of thefe three Perfons, or any of them, be denied to have fo much as a fubfiflence in the Deity ^ the Glory, which each of them claims in that method of Salvation, mull needs be hid and loft ^ which was the delign of the divine Revelation to manifeft ^ and con- fequently the end of lupernatural Revelation would be defeated : fo that, we fee, that the Anti'trinitariam do as much defeat the Defign of a fupernatural Revelation, by denying the Trinity ; 48 TToe DoSirine of tbeTRii^iTY. Trinity ; as the Atheifts do faiftrate the End of natural Revelation in the Works of Crea- tion and Providence, by denying . the Deity, and the eflential divine Perfections. Moreover, in fubordination to the former End of the divine fupernatural Revelation, an'-^' other End was to dired; in the Objed: of di- vine Worfliip. Mankind after the Fall had degenerated fo far from their native Redli- tude, and original Rightebufnefs, that they had quite miffed the proper Objed: of religious Adoration, and paid divine Honours, which were due only to God the Creator, to Crea- tures, and that of the nieaneft rank. Now God of his infinite Mercy and Goodnefs to his Creatures, and for the Glory of his own Name, thought fit to blefs Mankind with a well-attefted Revelation from Heaven, to fet them right in this point, and to fettle the Objed: of religious Adoration upon its true bottom. And in order to do this, he gave Mankind more extenfive Ideas of the Deity by that Revelation, and a more comprehen- five Knowledge of him, than what had been attainable by the natural Revelation, by the Works of Creation and Providence. Where- as before they had from the natural Revela- tion the Knowledge of God, in the Unity of his Effence only ; by the fupernatural Revela- tion, he gave them the Knowledge of himfelf in the Trinity of the divine Perfons ; and in many Places is declared the Claim that thefe three Perfons have equally to divine Honours,; " and SERMON II. 4^ -and of being the only arid fupreme Objedl of all religious Worfhip ; and particularly it is in that Revelation declared of the fecond of thefe Perfons, that Mankind are to pay the fame Honour to him as to the Father, arid that he thought it no robbery to be equal with him, and many other expreffions, importing his true and proper Divinity, and Claim to the higheft religious Worfhip : whereof more afterwards. Now if the Anti-trinitarian Scheme be true^ and the Arian Hypothelis juft, that Jefus Chrift is not God, and that there are not three Perfons in the Trinity, who are the proper Objed: of fupreme divine Worfhip, then this fupernatural divine Revelation miffes its end prodigioufly, in point of direfting to the true Objed: of Worfhip ^ and it is fo far from fet- ting Mankind right in this matter, that of all things which ever happened in the world, it proves the mofl effectual means to lead Men from the Worfliip of the true God, and gives a fandion from Heaven to the greatefl Idolatry, by commanding them to pay reU- gious Adoration to whom it is not due 5 fo that the Arians need not be at the pains to endea- vour to overthrow particular Texts, their Prin- ciples lead them diredlly to cafl off the whole divine Revelation, for their Scheme defeats it in the principal and chief Ends for which it was made to Mankind, both with refpecS to the illuflration of the Perfeaions of the Deity, as fubfifling in a Trinity of Perfons s and alfo with refped: to the fetting Mankind right, as E to (jfo Tloe DoSirme of the T^i^irv. t^-^thfe- proper Objed: of their Worfhip : from which it moft plainly appears,, of what impor- tanee this Controverfy is, and how much it con- fhew in a great many inftances, how the moft effential Arti-e cles of the Chriftian Faith are clofely conned:- ed with this Doctrine, and have fuch a depend dance upon it, that they ftand and fall toge- ther; this, I fay, might be fliewedin a great many inftances, but I fliall only mention one in particular at prefent, and it is that of the way of the Juftification of a Sinner, in the fight of God, which is juftly owned to be one of the moft fundamental Articles of the Chriftian Faith. Now the Dod:rine of the Trinity of Perfons in the Unity of the divine Eilcnce, is fo clofely. inter-. ■ S E R M O N II. 51 ^hterwoveri with the Dodrine of Jilftification, and the one has fo' neceflary a dependance qri the other, that there is no denying the iii'ft;' without being obh'ged to drop the laft. For* the Doctrine of Juftification, if we take the notion of it as it is deUvered in the Scriptures, and that too in a confiflency with the m oft plain Principles of Reafon, lappofes particu- larly the fecond Perfon of the Trinity, the' Mediator between God and Man, the" Maii^ Chriil Jef.is, to be a divine Perfon 3 and 'as' to his divine Nature, God equal with the Father, and of the fame Nature and Efferice with hirn ; otherwife he would not have been fufficiently qualified to undertake, and go through thofe Offices as Mediator, and toad: that part as the Saviour and Redeemer of lofl Sinners, which he is reprefented and fuppofed to do by the Do6lrine of Juflification. For ac- cording to the Scripture-Notion of Juilifi- cation, we are juftified in the fight of God, and our Iniquities pardoned, only on the ac- count of the Righteoufnefs of Chrifl, and we are accepted in the fight of God^ not by virtue of any inherent Righteoufnefs of our own, but folely on account of the perfccft Righteoufnefs of Chrift the Mediator, imputed to us, and received by Faith. This is the true Notion of Juflification, as it is reprefented by the Apoflle, in the third Chapter to the Ro- mans from the tvventy-fecond Verfe 5 and in many other Places of Scripture. Now accord- ing to that Dodrine, the Lord Jeiijs Chrill is E 2 re- 52 T^eDoEirine of theTvLi'^its* reprefented to have made a full Atonement to the Juftice of God for Sinners, and to have paid a fufficient Ranfom, fuch as was fully fa- tisfaftory to the higheft Demands of the ut- moft Juftice, and all this for the Sinner; which Atonement the Sinner receives by Faithj ac- cepts, and depends upon for Life and Salva- tion. Now with what confidence can the Sinner depend upon, and truft to the Merits of Chrift for Juftification in the fight of God, and his being brought into favour with him for the fake of Chrift, unlefs he has fome Evi- dence that he is a fufficient Redeemer, able ta faveto the uttermoji all that come to God through him? Unlefs he believes that he is God, and depends upon him as fiich, he can never be fure that his Iniquities are pardoned ; nor c^n he ever be certain that Chrift has had Merit enough to reconcile Sinners to God,^ and pro- cure his Favour, and make Satisfa].(^ hiore thanks paying i; finite Satisfad;ion, thej; havA/he greateft rea fan to fear, that they c^9, ii'C^p ^cr.^mQre .than the Benefits which re- fill t^%oiiij ^fiait^ Satisfiiftion, which, whether t^f^jbie.i'i^clx a5 are .fufficient for their Salva- ticipr, jd.eferveS: their moil fctious confideration. Npfv :ii;i,;fuch ^ Cafe, which do you think ad: on the i'wif^find iafeft part, we who depend and trufc to an infinite Satisfaction,, or they who . dei^jii^l/ -OaIV :'Qn Si finite" one ? For if an infi- niLq.8ftti£iicViQn: .prove to be necellary, as mo ft cei'tginiy itdwill, hecaufe. God could not -take up y?5iii33i..flnuej Sat;isfad:ion, to atone for the ir)finite^Ga,iifc:tb9re .is in Sin; then, thofe who truft, only tQ ,a finite Satisfadion, feem to'he in a^dangerous condition : but on the other hand, I although S E R M p N II. 55 although it fliould fall out, as moft certainly it will not, for the reafons juft now given, that a finite Satisfadlion fhould prove to be enough, yet even in that cafe, thofe who trufl to an in- finite Satisfadion fuftain no lofs. For if a fi- nite Satisfaction be fufHcient, nluch mord will an infinite Satisfad:ion be fo. So that the A- rian Scheme is attended with infinite Danger,- but the Trinitarian with none at all, even on the fuppofition, they who hold it are miflaken. Thefe are Confiderations^ that deferve our mbfl ferious attention, as matter of the highefl importance to our Souls 5 and I have purpofe- ly hinted at them^ ' to awaken us to a due cbn- federation of the weight of this Controverfy ; and may the Lord himfelf, by the power of his Grace, imprefs them upon our Minds : . r And to his Name be Praife, S E R^ (56) SERMON III. I John 5. 7. For there are three that bear record in . Heaven^ the Father^ the Wordy and the Holy Ghofi : and thefe three are one. IN the preceding Difcourfe, after a general Explication of the words of the Text, I propofed to fhew fomething of the Importance of the Dodlrine of the Trinity, before I came to a more particular Explication of it: and here I fhewed how the belief or diftehef of it affects fome of the principal and fundamental Articles of the Chriftian Scheme; and particu- larly fliewed you how the very End of the di- vine Revelation is gained or obftrufted to us, according as we ftand affe(5led to this Doftrine^ and that both with refpect to the illuftration of the PerfetSions of the Deity, as fubfifting ia 'a Trinity of Perfons, which was one great end of the Supernatural Revelation to manifeft, as the end of the natural was to manifeft the ferfedions of the Deity effential to the divine Nature, SERMON III, 57 Nature, confidered as one undivided Subftance, abftradting from all confideration of the Dif- tindlion of the Perfons of the Godhead ; and alfo with refpedl to the fetthng of the Objeft of divine Worfhip. I fhew^ed alfo how the difbelief or denial of the Doftrine of the Trinity, and particularly of the proper Deity of Jefus Chrift, is abfo- lutely inconfiftent with the Dodlrine of Jufti- fication, as it is taught in the Scriptures. I proceed now to fhew how the denial or difbe- lief of this Dodrine is inconfiftent with other Articles of Chriftianity. Therefore for our further conviftion, as to the importance of this Controverfy in the Chriftian Scheme, and to excite us with the greater Impartiahty to weigh what may be offered on this fubjedt ; I fhall farther fliew, how the Arian Scheme cuts off other important and effential Articles of the Chriftian Faith, fuch as the Incarnation, and Satisfadion by the Death of Chrift, his Exal- tation, and Interceffion ; and the Dodirine of Sand:ification by the Power of the Holy Ghoft: I fay, all thefe Articles of our holy Religion are fo interwoven with this Dodlrine of the holy Trinity, and they have fo near and clofe a dependance upon it, that they ftand and fall together. And indeed, the belief or denial of this Doftrine of the holy Trinity affects all the Articles of Religion, both thofe which are fun- damental, and thofe which are of lefs impor- tance; it affeds the effential and fundamental Articles dire^ftly and immediately, and thofe which 5 8 Hk DoBi^Me of the T r r n i t y . which are lefs ftindumental, more remotely, and in a more indired: manner : but one way or other, ^11 the ArticlcvS of Religion are inter- woven and connedled with this Article of the Trinity \ and they have all a dependance upon it, either directly and immediately, or indired:ly and more m^ediately. I "begin with that of the Incarnation of the ' Son of God ; which is fo far an eifential Ar- ticle of the Chriftian Faith, that it is the Foun- dation of the whole Myftery of Redemption ; the Mejjlah to come was the fole Hope of the Jeijos under the Old-Teftament Difpenfation ; and the MeJJiah adrually come, God adiially manifefted in the Flefh, is the fole Hope of Chriftians under the New-Teftament Dilpen- fation." Yet the Arian Scheme is utterly in- confiftent with this Dodtrine of the Incarna- tion of the Son of God, and the denial of the Trinity of Perfons in the Unity of the divine Effence, and particularly the denial of the proper Deity of the Son of God utterly over- turns all that is delivered to us concerning his Incarnation in the divine Revelation. This will plainly appear by comparing the Dodrine of the Incarnation of the Son of God, as it is taught in Scripture with the Ajiti-trijii- t arian Scheme in all its lliapes ; whether as 'tis modelled by the Soci?2ians, who affirm, that our Saviour Jefus Chrift was no more than a . mere Man 5 or as by the Ariam^ who tho' they allow him to have had a Being before o- ther Creatures, yet affirm, that he himfelf is but S E R M O N IJI. 59 byj: a Creature of a faperior kind 3 or whether we take their Scheme, as 'tis dreffed by the Semi' ArianSy who allow ^\l the divine Per- fections.to the Son,: except Self-origination, In- dependency, and neceffary Exiflence : I fay, let u§ . compare; all thefe Schemes with the Docflrine of Incarnation, as we are taught it in the Scriptures, and we iliall find, that each of them overthrows it, and is utterly inconfifteat with it. ^ , For in the Doctrine of the Incarnation of tjie Son of God we are taught, that the eternal laOgos^ the fecond Perfon of the ever-bleffed Trinity, in the fulnefs of time, affum'd and took to himfelf, a true Body and a reafonable human Soul ; fo that his divine Nature and his. human Nature, by a myfterious hypoftatical Union, became one Perfon ; both which Na- tures were abfolutely neceffary in order to his being qualified to undertake and execute the Offices of Mediator. His divine Nature was neceffary, in order to give an infinite value to the Sufferings of his human Nature ; for other- ways, if he had been only a mere Man, or a^ Creature, of never fo high a rank, his Suffer- ings had been of no avail to expiate and atone for the infinite Evil that was in Sin, being, committed again fl the infinite Majefty of God: and on the other hand, it w-as as necefiary, that he fliould be truly Man, that he mi^^ ht be ■ capable of fuffering and fhedding his Blood, without which there could be no Remiffion ; " and alfo that the fame Nature, which finned, might 6o Hoe DoSirine oftheTKiniTY, might fuffer : for the Mediator having under- taken to expiate and atone for the Sins of Men, it was necefFary that he fhould take upon him their Nature, and fufFer in it. If he had defigned to atone for the Guilt of the fallen Angels, he would have taken on him their Nature, and fuffered in it ; but his de- light being only with the Sons of Men, he took not on him the Nature of Angels, but the Seed of Abraham : fo that we fee it was neceflary,* that the Redeemer of Mankind fhould be both God and Man in one Perfon, to qualify him for the Offices incumbent on him as Mediator. And accordingly we fee, that he aflumed the human Nature in his Incarnation, in conjunc-' tion and ftrid: perfonal Union with his divinei yohn i. 14. Tbe Word was made Flefi arid dwelt among 21s ^ and we beheld his Glory ^ the Glory as of the Only -begot teri of the Father^ full of Grace and Truth, Now that this Word who was made Flefli, and became Man by affum- ing the human Nature into a perfonal Union with his divine; I fay, that this Word was truly and properly God, even the fupreme God/ appears plain, from the firft Verfe of the fame Chapter, where it is expreffly faid of him, that in the beginning was the Word^ and the Word was with God.and the Word was God-, and ver. 3. All things were made by him^ and without him was not any thing made that was made : than which there can nothing be plainer, than that he, who was made Fleih, and became Man, was the fupreme God ; fmce he made all things. SERMON lit. 6t things. This is the very Charadler by which we are taught to diftinguifh the alone fupreme and true God from all other Gods fallly fo called ; that he made the Heavens and the Earth, Nehe> ix. 6. Then the Levites faidy Stand up and blefi the Lord pur God for ever and ever; and blejfed be thy glorious Name^ which is exalted above all Blejjing and Praije , V^hou^even Thou^art Lord alone; l!kou hajl made Heaven^ the Heaven of Heavens with all their Hofiy the Earth ajid all things that are therein ; and thou preferveji them ally and the Hojl of Heaven worjloippeth thee ; Thou art the Lord the God, who didji chife Abraham, There we fee, that it is the diftinguifhing Charadler of the alone fupreme God, that he made all things ; and fince this eternal Word, who was made Flefh, and dwelt among us, is that very God who made all things, and without whom nothing was made, that was made, he muft needs, to a demonftration, be the alone fu- preme God, of the fame Effence and Nature with the Father. Other Scriptures, where the Incarnation of this divine Pcrfon is mentioned are thefe^ GaL iv. 4. But when the Fuhiefs of Time was come^ God fent forth his Son, made of a Woma7iy tnade under the Law; &nd Rom. ix, ^. Whoje a?'e the FaiherSy and of whom, as concer7ii7ig the Flef\ Chrifl came, who is over all^ Godblefjedfor ever, Ameji. Where the Apoftle declares, as expreflly, as words can do, that Chrifl, who as to his Fleili, and concerning his human Nature, came (p.3 HeDoBrine ofhM T r i n i t y. camie ofjtha Fachei'vS,, and defcended from them, was God over dl blelled for ever; Again, X/f/(vi. 35, T'beArigelanfweredandfaid to hefy The Holi Ghojl JJjall come upon. thee, and thie Power of the' Higheji^ fiall over JJjad(m theei -therefore aljb:, that holy Thing rohich Jhall be born of theey fiall be called the §on of God:, which we may compare with thefe words, Coh ii. 9., For in him dwelleth all the Fitlnefs of the Godhead bodily. That the Lord Jefus Chrift by his Incar- nation, had two Natures, the divine and, human Natures, is plain from the following Scriptures j;' Phil, ii 6. Who being hi the form . of Gpd^ thqright it no Robbery to be equal with.. God^ but mad'e himjelf of no reputation^ and took upon hi?u the firm of a Servant, and was: made in the'Ukenefs of Men ; ajid being found in. fajhion as a Man^ he humbled hi'mfelf and be-^ came ohediejjt unto Death^ even the Death of theCrofs, Where we have plainly his two Na- tures 5 his divine Nature, whereby he thought it no Robbery to be equal with God ^ and his human Nature, whereby he became obedient to Death, even the Death of the Crofs. And, I Cor, ii. 8. The Lord of Glory is faid to be cru^ cified ; he was Lord of Glory, as to his divine Nature ; and crucified, as to his human Nature. And,^^5xx. 28. fays the Apoftle to the Elders of Rphefus^ Feed the Church of God^ which he hath pur chafed with his ow7i Blood, There the Blood, by which Chrift purchafed the Church, is called God's own Blood ; bccaufe of the U- nion s ?; R M o N HI. 63 hlon of his divirre Natt^re with his human. Now thefe Texts are fq dear a i;d full concern- ing the two Ng^fures of Chrift in one Perfon, ihat it is abfolutely impoffibletq make fenle of them upon the iiippoiition, ,tjiat he had not both the divine, and jhuman, Natures. Now thQ,:/4nfi-fn?2itarian^chcnic iktly con- tradidls this Do:cel- lency rais'd to an infinite degree, the Offence committed again ft him, muft for that very reafon be iniinitely aggravated ; and conk- quently-it muftdefervean infinite Puniiliment. For why it fhould be aHo\\''*d to earthly Princes, or any great Man to refent Gflenccs againil: them in fach meafures and degrees, asarcpro^ portioned to their finite Dignity y and yet it ihouid be deny'd to the abfolate Sovereign of the Univerfe to refent Injuries and Offences committed againf^ him, in llich a manner as is proportioned to the infinite Excellency and Dignity of his facied Majelly, is what hes on thofe to account for, who affert, that a finite Satisfaction is fuflicient to atone for the guilt of Sin, Moreover, that an infinite Satisfadion was neceflary^ in order to atone for the Guilt oi Sin, will appear from this, that nodiing ftiort of an infinite Satisfaction could anAver thofe Ends which were propofed by infifting upon a Satisfadion at all. Now the great Ends for Vihich a Satisfadion v/as required at ail, werej that God might give fuflicient proof of his Fja- tural Averfion to, and Hatred againit Sin j, and that other reafonable Beings, who had not fin- ned againft him, might liave no' Encourage- ment to rebel, by feeujg- others revolt v/ithout being puniflied condignly j and that the Ho- nour of his Laws might be fufficiently main- tained 'y and tliat the Affront offered to his in- F 3 finitely yo The DoBrine of the Trinity. finitely dread Majefty, might be fufficientiv repaired. Now none of thok Ends could have been gained by accepting a finite Satisfaiflion ; and he might as foon have dropt all Satisfac- tion, and not infifted upon any Reparation of his Honour at all, as to have taken up with a Satisfaction that was not of infinite Value ; for a finite Satisfacftion would not have been a fuf- ficient proof, if he had accepted of jt, of his infinite Love of Holinefs, and infinite Abhor- rence of Sin 5 jior would it have fli uck other reafonable Beings, who had not yet rebelled, with an Awe lufficient to engage them to con- tinue in a dutiful Obedience to his Law, .un- der v/hich he had laid them. Nor yet would a finite Satlsfaftion have been a Punifhment ad- equate, and duly proportioned to the infinite Majefty of God, whofe Honour was lefed and affronted by the heinous Offence committed againft him by the TranfgrefTion of his Law. So that we fee, that none of thofe Ends could be gained by a finite Satisfaction, which were propofed by infifting upon a Satisfad:Ion at all y and therefore an infinite Satisfaction was abfo- lutely neceffary to be made, before God could reft fatished, or in honour be reconciled to Sinners. But here it may be objefted. How could the fecond Perfon of the Trinity pay this infinite Sadsfadion, fince himfelf is acknowledged to be God, and therefore is the Party himfelf of- fended ? Is not this ludicrous and abfurd, to make Satisfadtion to himfelf? Is it not taking of SERMON III. 71 of his own to pay himfelf with ? which h the fame thing as to drop all Satisfaction in- tirely. To this I anfwer, that in private Cafes, and when a Perfon's private In te reft only is con- cerned, it is abfurd for a Perfon ading in a private capacity, to make Satisfad:ion to him- felf, where none elfe are concerned ; in fuch a cafe, the Reparation of the Injury made by himfelf to himfelf, is the fame with no Repa- ration and Satisfadtion at all. But the cafe differs widely with refpedl to a public Concern, and where a Perfon afts in a public capacity, where the Perfon is not concerned himfelf on- ly, but others alfo ; in that cafe, there is no manner of abfurdity in fuch a Perfon's repair- ing the Injury done to himfelf and others a- long with him ; this is a cafe that has adually happened among Mankind. Valerius Maxi^ mus gives an account of Zaleucus^ a famous Legiflator in Locris m Greece -, there was a Law enafted, whereby he who tranfgreffed it (liould lofe both his Eyes ; it happened that Zaleucus^ own Son tranfgreffed, by w^hich he forfeited both his Eyes. The wife and juft Le- giflator would by no means fuffer the Honour of the public Law to be trampled upon, but in order to make fufficient Satisfadlion to pub- he Juftice, though himfelf was a Party injur'd, he caufed one of his Son's Eyes to be puU'd out, and another of his own ; by v/hich he maintained the Honour of the Law : nor was the Fadt condemned, as a ludicrous and ab-. F 4 furd y2 The DoBrine of the Trinity. furd Elufion of the Satisfaction due to public Juftice 5 but Zaleiic bus's, Name was renow-^ ned for it, as a wife and juft Legiflator, who pbferved the true and juft Mean between a compaffionate Father and an equitable Judge, This I have pbferved, to iliew that in the opi- nion of Mankind, it is reckoned no Abfurdity for a Perfon afting in a public Capacity to make Satisfa(5tion^ where others are injured, even iho* he himfelf has a private Concern ; which was plainly the cafe with our bleffed Lord. He did not take upon himfelf our Nature to repair any private Injury done to himfelf only, but to make Satisfad:ion to public Juftice ; all the o- ther Perfons of the Trinity were injured^ and " the J^aws of Heaven violated ; and therefore he {hed his precious Blood, which was of m- |inite Value, becaufe it was the Blood of him w^ho was God, that the Affront offered to the injiired Deity, fubfifting in three Perfons, might be atoned for^ and Satisfaction made to the public Lav/s of Heaven, which had been tram- pled upon. Now from what has been offered on this head^ concerning the Satisfaction of Chrift, we may fee, that from the very Principles of the Light of Nature, and according to thofe Maxims which obtain among Men, a Satif- faction was neceffary, and an infinite one too ; and that the Father, the firft Perfon in order pf the holy Trinity, who in the Oeconomy of Salvation in a fpecial manner fuftains the Cha- Tafter of the Peity, and defends its injured Rights SERMON m. 73 I?.ights and Honours, could not In a confift- ency with his Perfedlions, take up with a fi- nite Satisfad:ion 5 nor could he declare himfelf well pleafed in his beloved Son, and the Sa^ crifice which he offered, nor with u^ in him, unlefs he had been truly and properly a divine Perfon, of the fame Nature and Effence with the Father ; not the fame in Kind only, but the fame in Number ; and confequently this Dodtrine of the Holy Trinity, which fo nearly affetls fo important an Article, muft itfelf be of great importance, and a matter of the greats eft confequcnce to Sinners, how they deter- mine themfelves concerning it. And the Ari-- a?2Sy and other Afiti-trinitarians^ who deny it, muft be in a moft dangerous, not to fay de- fperate way ; iince by denying the Trinity, they 0eny all Poffibility of a Jufficiciit SatisfaEiion to he made ; and by denying the true and pro- per Divinity of the Son of God, they cut Mankind off from all Poffibility of Salvation. For there is Salvation in none elfe, but in him ; and it cannot be in him, if he was not truly. God, to render the Merits of his Sufferings of infinite Value : becaufe, as I ha.ve juft now proved, the Perfon in the Trinity whofe pro- vince it is to fuftain the Character in a peculiar manner, and defend the Rights of the Deity, could take up with nothing fhort of an infinite Satisfaction, as a fufficient Reparation of the injured Honour of the Deity. 3. Another very important Dodlrlne of C^hriftianity, which the Arian Hypothefis o- Y^i'throws^ ►^4 iToeDoSlrim oftheTvm^iirY. verthrows, is that of the Exaltation of Jefus Chrift, as Mediator, to the right hand of the Father 5 which is a piece of Honour above the condition of any created Nature to be raifed to : for the Glory to which Chrift is raifed, by being exalted to the right ha?2d of the Ma- jejiy on high^ is a Glory peculiar to the Deity ; and that fame divine Glory which he had with the Father before the World was, as will ap- pear from the foUov/ing Paffages of Scripture : Who being the BrightneJ's of his Glory "*, to wit, of the Father's Glory, and the exprejs Image of his Perjbn^ and upholding all things by the iVord of his Power ; Epithets which cannot belong to any but to the fupreme God 3 when he had purged our Sins, fat down on the right hand of the Majefty on high. And in the fol- lowing Verfes, the Apoftle fhews, that this Glory of Chrift, as Mediator exalted, is pecu^ liar to the Deity, and is above that of the An- gels, Beings of the higheft Order of the Crea- tures. Nay, in the fixth Verfe the Apoftle tells us, that the Angels had exprefs Orders and Command from the Father to worfliip him, L,et all the Angels of God worjloip him \ an irre- fragable proof of his proper Deity, i^vict he is the Obje^fl of Wcrfhip, and that to the higheft of Creatures, even the very Angels ; which is a piece of divine Glory he would not give to another. But his eternal Son, as to .his divine Nature, is not another, but the Afame E (fence and Nature, and the fame fu- preme * Heb. i, %. SERMON III. 75 preme God with him j and fo much the Fa- ther owns in his fpeech to him *, But to the Son he Jaith^ Thy Throne^ 0 God, is for ever and ever. And in the ninth verfe, the Father addrefles the Son, with refped: to his human ^^Nature, in which refpedl he is a Creature, and therefore in that refpefl;, God the Father is , jhis God 5 yet even in that refpe(S he is by his 'mediatorial Glory exalted above his Fellow- . ;pieatures ; Thou haft loved Right eoufnefs^ and Jjated Iniquity^ therefore God, even thy Gody (for as to his human Nature, I fay, he is a Creature, Gody even thy God) hath anointed thee with the Oil of Gladnefs above thy Fellows, And again -f*, the Father addrefles his Son in point of his Divinity, And thou. Lord, in the beginni72g haft laid the Foundations of the Earthy ^^4ind the Heavens are the Works of thy hands. ^^, Another Pallage of Scripture, which proves the Glory of Chnft's Exaltation to be a Glory peculiar to the Creator, and above that to which any Creature can be exalted, is ||, Which ^be wrought in Chrift, when he raijed him from the dead, and Jet him at his own right hand, far above all Principality and Power, and Might and Do?ni?2io72, and eveij Name .which is named, not only in this World, but alfi ]^n that which is to come : which takes in the whole Creation of God. The Pfalmift David t prophefied of this Exaltation of Chrift, The Lordjaid to my Lord^ (to David's Lord) ft thou at my right handy 'till * Vcr. 8. t In ver. 10. || Ephef. i. 20. J Pfal.cx. i. J 6 7^^ DoElrhte of the T r i n i t y, V/7/ / make t hi fie E?7e??iies thy Footliooh, which our Saviour applies to himfeif in the twenty- fecond of St. Mattheiv^ when he is making a Reply to the Pharilee's Anfwer to that Queftion, •\^'h;ich he propofed to them : What think ye of ■ Chri/i^ whofe Sm is he? To thi& th.ey anfwer, that he is the Son ef David, In our Saviour's Reply, he infinuates to them that he had ano- ther Natwre than that which was fi om Davidy for he had a divine NatuFC, whereby he wa^ D-avid's Lord : ^^ Ho^ then, Jdith he to t-hemy mth Davpd in fpirit call him Lord^ faying, 7he Lord Jaid imto my Lord, fit tkoii on iny right hand, 'till I make thine Enemies thy Fovtflool? if David fid en calls him herd, hew is he his Sen t As if he had faid, if I had no- other Na;*-); ture than that which I derived from David,_ I could not be his Lord : no, as he was the Off- fpring of David J as to his humar^ Nature , (o he was the Root of David, David\ Lord and Creator, as %o his divine Nature. "^lyejiis havefent mine Angel, to tefiify to yon thefe things in the Churches ; / am the Root a?id O^spring of David', I yefus am the Root' and Qff'spri?}g of David, the bright and morning Star. Thus we fee, tliat the Dodrine of the Exaltation of Chrifl: raifes him to the pofiefiion of Glory; which is truly divine, and to which he coul not be exalted, unlcfs he had truly a divine Nature. And therefore the Aria?Uy who deny his proper Divinity, utterly overthrow this Doiliine, which is one of the peculiar and .-^v fu^- ^ Ver. 4.3.» f Ravel, x^ii. iG^ SERMON III. 77 fundamental Doctrines of Chriftianity, upon which the Churches Security^ and the Salva- tion of every particular Believer depends. 4i Tlie Arian and Anti-trinitarian Schemes overthrow the comfortable and fundamental Dodrine of the Interceffion of Chrift, and de- feat its Efficacy ; for the prevalent Efficacy of his Interceffion is entirely grounded upon the infinite Value and Merits of his Sufferings, and that depends upon his being truly God : for if the Perfon fuffering had not been God, to give an infinite Value to the Sufferings of his hu- man Nature, they could be of no fufficient Value, nor could he plead their Merit in his Interceffions for his People, fo as to prevail to obtain faving and eternal Bleffings to them. 5. As their Scheme overthrows the Doc- trine of the Interceffion of . Chrift in Heaven, by denying his Deity, upon which it is found- ed ; fo it overthrows the Dodlrine of Regene- ration of the Souls of Men on Earth, by the Power of the Holy Ghoft^ by denying the De- ity of that Perfon. The Work of Grace up- on the So?il at Converfion, is a Work of Om- nipotence \ becaufe a Work of Creation, as this is often called in Scripture, requires infi- nite Power to effedl it : and the Holy Ghoft being the Perfon of the Trinity, whofe Pro- vince it is in the Oeconomy of Salvation to apply the Purchafe of Chrift to the Souls of Men, by the Efficacy of his almighty Grace: '^According to his Mercy he faved iis^ by the Wajh^ * Tit. iii. 6. ' 7 8 7^^ DoSirine ofthcTKi-^irY. Wajhing of "Regeneration^ and Rejiewing of the Holy Ghojiy ivhich be fie d on us abundantly thro yejus Chrifl our Saviour : I fay, fince this is his peculiar Wol^k, the execution of v/hich requires infinite Power and Wifdom, and other divine Perfedions ^ it neceffarily follows, that the Holy Spirit muft be God : And to fay that; he is not a divine Perfon, and truly God, is tcl overturn that important Dodrine of the Chri-r ftian Faith, the Dodrine of Regeneration and Sandification by the Holy Ghoft. Thus I have fomewhat largely fhewed the Importance of this Controverfy, how it affeds the moft effential and fundamental Articles of our holy Religion, that we muft either retain or renounce them, according as we are deter- mined in this matter. I have fhewed particu- larly how the Arian and Anti-trinitanan Schemes defeat the very Defign of the fuper- natural Revelation of the Scriptures, both with refped to the lUuftration of thofe Perfediors of the Deity as fubfifting in a Trinity of Per- fon s, which are manifefted thereby, and which could not be manifefted by a natural Revela- tion : and alfo with refped to the fettling the Objed of religious Worfliip upon its true Ba- ils. I have alio ihewed how the Arian Scheme overthrows the Dodrines of Juftification, In- carnation of the Son of God, and his Satis- fadion, his Exaltation, and InterceiTion ; and the Dodrine of Regeneration, and Renova- tion SERMON III. 79 tion by the Holy Ghoft^ which are Articles of the utmoft confequence to Chriftians, and which all who have a juft concern for Reli- gion, will be very tender of, and cannot but entertain the utmoft Averfion to any Princi- ples which are inconfiftent with them. Thus I have finifhed what I thought neceffary to premife, in order to awaken in us a due At- tention to what may be offered upon this Con- troverfy. I fhould now proceed to prove the firft thing propofed from the Text, to wit, that in the divine ElTence there are three Per- fons, abfolutely equal in all divine Perfeftions and Glory. But this I fhall leave 'till it pleafe the Lord to give another Opportunity. May God blefs his Word : A?2d to his Name be Praije. S EB^ ( 8o ) SERMON IV. I John 5. 7. For there are three that bear record in Heaven^ the Father^ the JVordy and the HolyGhoJl : and thefe three are one^ UPON the lafl occafion I had to fpeak from thefe Words, I endeavoured to fhew you the Importance of this Contro- verfy, and how much it aifecls theChriftian Scheme. I have fliew^ed particularly, how the denial of the holy Trinity defeats the Defign cf the whole divine Revelation ; and that both with refpedl to the lUuftration of the Perfec- tions of the Deity, as they manifeft themfelves in the Trinity of the Perfons of the Godhead ; and alfo with refpedt to the fetting Mankind right, as to the true and proper Objed of di- vine and religious Worfliip. I have alfo large- ly fhewd, how the Arian and Antt-trinita^ rian Scheme overthrows the moft fiidamen- tal Articles of the Chriftian Faith ; that it is utterly SERMON IV. Bt Utterly inconliftent with the effential Do&ines of Juftification by the Righteoufnefs of Chrift^ and the Satisfadlion, Incarnation, Exaltation, and Interceffion of the Son of God ; and that it overthrows the Dodlrine of Regeneration and Sandtification by the Power of the Holy bhoft. I proceed now to explain more particularly the Docftrine contained in thefe Words ; in the general Explication whereof I told you, that we had principally thefe two Propoiitions con-» tained in them ; . I. That in the divine Effence there are three Perfons, all on the ilime level of Equality, and in the fame divine Charader, all of them e- qually bearing witnefs in Heaven : T'bere are three that bear record in Heaven. II. Notv/ithftanding this Trinity of the Perfons in the Godhead, yet neverthelefs, the Godhead and divine Effence is but one. Sa that each of thefe three divine Perfons are pof> feffed equally of it ; for thefe three are one : one in their Nature, and one in their EiTence. Thefe things I fhall in the following Difcourfes endeavour to explain ; and anfwer the Ob- iedtions which are made by the Aridns and o- ther Aftti-trinitarians. I begin with the firft Oi" thefe, which was to fheW;, that in the divine Effence there are 8 2 T^he DoSirine of the Trinity. three Perfons, all of them on the fame Level of Equality, poiTefs'd of the divine Nature and Eflence. And here I would have it obferved, that this Docftrine of the Trinity is intirely de- pending upon a fupernatural Revelation, and is by no means to be deduced from any Prin- ciples implanted in the Nature of Man, or any other rational Creature of v^hatfoever Rank and Order they may be : for the higheft pitch, that the Principles of the Light of Nature can reach, is to difcover the Nature of the Deity^ as to the Unity of his Effence. All thefe Ef- fedls of Wifdom and Power, which appear in the Works of Creation and Providence, may carrv the Mind of Man, in its rational Deduc- tions from them, to the Knowledge of the Being and Exiftence of the Deity, as one un- divided Effence ; he may by thefe things, which are made, clearly fee his eternal Power and Godhead: but as to the Manner of the Subliftence of this Godhead, that the divine Nature fabfifts in three Perfons, is what can- not be gathered from any Effects of the divine Perfe6tions, which manifeft themfelves in the "Works of Creation. The natural Revelation by the Works of Creation was defign'd only to manifeft thofe Perfe6lions of the Deity, which belong neceffarily to the undivided Ef- fence 5 and it can by no means reach to the Difcovery of that Perfe&on of the divine Na- ture, v/hich refults from the Trinity of Per- fons in the Godhead ^ the Illuflration of that was referved for the Work of Grace in the Redemp- SERMON IV. 8s Redemption of Men to manifeft ; and if it had not been for the Method of Salvation, that Perfe-ftion of the Deity had been hid from the Knowledge of all reafonable Beings for ever 3 Tor any thing that appears from the Reafon of Things to the contrary. ./Tis true, there are fome, who have been of opinion, and that too. Men of no fmall Note and Eaii^ nence for Learnino;, that the Knowledg-e of the Trinity of Perfons in the Unity of the divine EiTence, was manifeiled to the Angels and to Men in a State of Innocence ; becaufe, fay they, they could not worihip him aright; and as the true God, and as he requires him- felf to be worffiipped, iinlefs they addrefs'd themfelves to the one divine EffenGe, ^as fiib'- fifting in the Trinity of Perfons. But this feems not to be a fufficient Reafon ; nor does it prove, that it was neceflary, that the Angels and Man, in a State of Innocence muft have had the Knowledge of the Trinity, in order to their worfhipping of God acceptably ; for if they worfliipped God according to the man- ner, that he had revealed him.feif to them; That no doubt would be acceptable Worfhip to him. The Deity had manifefted himfelf to the Angels and Man in a State of Innocence, only in the Charafer of God Creator -, and not in the Charad:er of God Redeemer and Renewer -, nor was it neceffary, nor indeed fit, that he fhould have m an i felted himfelf either as Redeemer, or RefTorer and Renewer; and if they worfhipped him in that Charafer G 2 as 84 TheDoSiri7te of the Trinity. as Creator, which was the only way he had manifefted himfelf to them ; they anfwered the End fufficiently, for which they were made ; and their Service and Worfliip directed to him, as Creator only, could not but be acceptable to him ; and own'd as all the reafonable Ser- vice that could be demanded of them 3 fince the Lord was pleafed to reveal and manifeft himfelf no farther to them, and difcover no other of his Perfedtions to them, than fuch as refulted from his being Creator. 'Tis true the Cafe differs widely now, both with refped: to Men and Angels. Now that the Lord has reveaFd himfelf, not only in the Unity of his Effence in the Works of Cre- ation, and thereby made a Difcovery of thofe Perfeftions which are effential to the divine Nature, and infeparable from it 5 but alfo has difcovered a Trinity of divine Perfons in the Works of Redemption. Whereas Men and Angels were under an Obligation to worfhip God, only as Creator, and a Being of one in- finite undivided Nature, and Effence, before the Myftery of Redemption was made known in the World -, now that he has manifefted a Trinity of divine Perfons in the Godhead, they lie under the fame Obligations to dired: their Service and WcrHnp to the Deity, as fubfifting in a Trinity of Perfons; as before they were bound to ferve him, as he had ma- nifefted himfelf as Creator, and a Being of one infinite Effence. And accordingly we fee, that in the firft to the Hcbrezvs^ ver. 6. when Jefus SERMON IV. 85 Jefus Chrlft was manifefted in the Flefli, and the Father brought in his firft-begotten into the World, the Angels received Commandment to worfhip him. So that it vv^ould appear that this is a Myftery, which was made known by the Church to Principalities and Powers in heavenly Places ; and that they had had no Orders, at leaft fo clear and exprefs, to wor- fliip the Son, before he was revealed, as Me- diator betwixt God and Man ; and by that ma- nifefted and declared to be a divine Perfon ; and on that account the Obje(fl:, the proper Objed:, of Worfhip both to Men and Angels. But whatever be in this, whether this Myftery of the Trinity was known to Angels and Man, in a State' of Innocence, or not; moft certain it is, that Men in this fallen State are igno- rant of it, and cannot attain to the Know- ledge of it without a divine fupernatural Re- velation : yea, even thofe who affirm, that Angels and Man, in a State of Innocence, had the Knowledge of this Myftery -, own that they had it not from any rational De- du(flions from their natural Reafon, but by a fupernatural Revelation from God : much lefs can Man, in the deprav d State that he is in at prefent, by the Ruins of the Fall, attain to the Knowledge of this profound Myftery by the Force of his deprav'd natural Underftand- ing. Nay, fo far from that; fo far are Men from being able to acquire and arrive at the Know- ledge of this Myftery, by the Pov/er of their G 3 natural 8 6 TAe DoSirim of theTvu-^irY. natural Light, without a divine Revelation \ that they are fo corrupted and deprav'd, and the Sight of their natural Underftanding fq vitiated, that they'll hardly admit it, whe.i it is reveai'd by a fupernatural Revelation, by God himfelf, in the cleareft manner. The natural P^/Ian has an aver (ion to receive the things or the Spirit, and he cannot know them, becaufe they are fpiritually diicerned : the Glory of this Myftery dazles the weal^ Eye of Nature's Light ; the Eyes of our natu- ral Underftanding fince the Fall are fore ; and the ^brilliant Light of divine Revelation is of- fenfive to them ; and they cannot bear it with- out a great deal of uneaiinefs -, it galls and .frets ihem^ and will do, till the Lord applies his Eye-Salve to Mens Minds, and reveals his Arm, and gives them the faving Knowledge of God in the Face of Jefus Chrift : then they {hall receive and love the Light, and not till then. 'Tis true, there are fome Paffages in the Writings of fome Heathens, which feem to be Hints at this Myftery ^ and one would think, to read them, that they did not feem to be obfcure Hints of it : particularly we have a Paffage in Seneca to this purpofe ^ fays he, /' Whoever it. was that formed the Univerfe, " whether it was the almighty God; or incar- *^ nateWifdom, the great Author of Things; or '' the Holy Spirit, whole Energy diifufes itfe|f * I with e^jual force thro' all things, whether grea- ** ter or fmailer". But dio' ifmay be fuppofed. tnat SERMON IV. 87 that Sejteca m that PafFage had indeed an eye to the Perfons of the Trinity, as, I muft own, it looks fomewhat hke it -, yet it will not from hence follow, that that Myftery is difcover- able by the Light of Nature. Seneca might have borrowed this Knowledge from the Chri- ftians, as he did a great many other excellent things, which he has in his moral Philofophy : nor is this at all improbable, for he had a fair opportunity of being acquainted with the Prin- ciples of Chriftianity, fmce he lived at a time when Chriftianity flouriftied greatly in Rome-, for Rapin gives an account, that this Seneca. by oppreffing the Britons, who owed him an immenfe Sum of Money, and fqueezing them by an exorbitant Ufury, which he exacted of them, provoked the Brito72S, the Inhabitants of the fouthern Part of this Ifland, 'to revolt from under the Roman Yoke in the fixtieth Year of our Lord, when they maffacred all the Romans^ who were at that time in Britain^ to the number of eighty thoufand Men. Now this was done, I fay, in the fixtieth Year of our Lord, the very Year when the Apoftle Paul wrote his Epiftle to the P^omans ; from whence 'tis plain, that Chriftianity flourished greatly in Rome in Seneca's time ^ and confe- quently he had an opportunity of being ac- quainted with its Principles ; and particularly a Man of his curious and inquifitive Turn of Mind, and penetrating Judgment, could not but come to the Knowledge of the Trinity, that great Foundation-Article, on which, all the G 4 reft 8 8 The DoSirine of theT^i-^^ir y . reft ftood. And therefore, altho' this Heathen Fhilofopher gives feme Hints of a Trinity in his Writings, it is no argument, that he came to the Knowledge of it by the Light of Na- ture, fince he had an opportunity eafily to borrow it from the Chriftians. We muft therefore regulate our Sentiments, and draw our whole Light concerning this matter from the divine Revelation ; and when earnal Reafon, Reafon falfely fo called, thwarts, and feems inconfiftent with what is taueht us concerning this Dod:rine in the Scriptures, in that cafe we ought to fubjedl our blind, vitiated and corrupted Reafon, which is indeed truly not Reafon, but a pretence to it ; I fay, this we ought to fubjed: to divine Revelation. For as to true Reafon,' Reafon which has a juft title to that name, it always agrees w^ith divine Revelation ; and 'tis impoifible there can be any Difference and Inconfiftency betwixt them, becaufe the God of Truth is. the Author of both ', and therefore, what he reveals by a na- tural Revelation, muft needs accord and har- monize with what he reveals in a fupernatu- ral way in his Word. Yet, tho' there be a perfed: Harm.ony betwixt that which is truly Reafon and Revelation ; or, which is the fame thing, tho' there be a perft SERMON V. I John 5. 7. Wor there are three that bear record in Heaven^ the Father^ the Word^ and the Holy Ghofi : and theje three are one. ON the laft occafion I began to prove, that in the Deity, or Godhead, there are a Trinity of Perfons ; and feeing this is a Dodtrine only to be learn'd from divine Reve- lation, and the Principles of Nature's Light are utterly a Stranger to it, therefore I pro- posed to draw all my Proofs of it from the Scriptures of the Old and New Teftament. For tho' this Myftery of the Trinity, as I told you, has nothing in it that contradicts any Principle of true Reafon, Reafon juftly fo cal- led, yet it is not to be difcovered by it 5 nor can it be deduced from any Principles that are naturally known by any rational Creature of whatever Rank : therefore, I propofe to con- fine myfelf intirely to the Arguments drawn from Scripture, for the proof of this Point. Among ic6 TheDoBrineoftheTKiniTY, Among other Arguments^ and Paflages of Scripture, taken^ ivorh the Old Teftament, which I inftfted ori^ particalarly, on the laft occafion, \Ve have another proof in the Old Teftament, of, the Deity of the fecond Per- fon in the Trinity, in the Book of the Pro- phet Ifaiah^ 7th chap. 14th verfe; where it is prophefied 01 the eternal Son of God feven hundred and forty Years before his Incarna- tion, that he fliould appear in our Nature, and where he is exprefsly called God j There- fore^ fays the Prophet, the Lord hiinjelf Jhall i^ive you a Sign^ behold a Virgin Jhall conceive^ and bear a Son^ afid jhall call his Name Ema- nuel. This is exprefsly applied in the New Tellament to Jefus Chrift, (in the Gofpel ac- cording to Matthew J from the 19th verfe 5 Then jofeph her Hnjba?id, being a jiiji J\ian^ and not willing to mah her a piiblick Example,, 'ii-as minded to put her away privily^ to wit Mary^ his Wife ; but while he thought on thefe things^ behold^ the Angel of the Lord appeared to him in a Dream^ fiyl^gy Jofeph thou Son of David, fear trot to take to thee Mary thy IVife^ ■ for that^ which is co?2ceived in her^ is of' the 'Holy Ghoji : and f:e fall bri?ig forth a Sony and thou fait call his name J ejus ; for he fall fj'-je his People frojn their Sins. Now all this was done,, fays the Evangelifl, that it might be Julfilted, which was foken of the Lord by the ■ Prophet^ fryi^^S'i Behold, a Virgin fall be with Child ^ and fall brtJig forth a Son^ and they fall call his namc^m-^irmd s which being inter-' freted^ SERMON V. j:o7 freted, is, God with us ; that is, God in pur Nature, God tabernacling in the Flefli a- mongft us. Now after lb plain a Declaration from Heaven, who can either imagine that Jefus Chrift was no more than a mere Man ? or that the Meilias, who v/as to come, was not in fome degree known, even under the Old Teftament, to be the true and fapreme God? See another Teftimony concerning him by that fame Prophet Ifaiah ix. 6. For unto us a Child is born, unto us a Son is given ^ and the Government JJjall be upon his Shoulder : and his Name JJoall be called Wonderful, Counfellor, the mighty God, the everlafting Father, the Prince of Peace, And in the 40th chap, o? Ifaiah ^ from the third verfe, it is.prophefied oi John the Baptijl^ the Harbinger of the Redeemer ; ^he Voice of him that crieth in the Wildernefs^ prepare ye the Way o/' Jehovah, make fir ait in the Defert a high Way for our God; (there he is caird Jehovah, and our God :) every Valley fiall be exalted, and every Mountain fhall be made low, and the crooked fid all be made ftr ait y and the rough Places plain 5 and the Glory of the Lord fiall be revealed, and all Flefio fiall fee it together ; for the Mouth of the Lord hath fpoken it. Now this is applied by all the Evangelifts to yohn the Forerunner of our Saviour, Matt,\\u 3. Mark i. 3. Luke iii. 4. ^ohn i. 23. And Hofea i. 7. the Meffiah to come, the Saviour of the World, is exprefsiy called Je- hovah^ ic8 The DoSirim of the Trinity. hovah, their God, to wit, the God of Judak I will have mercy on the Houfe g/' Judah, and will fave them by the Lord their Gody and will not fave them by Bozv, nor by Sword, nor by Battel, by Horfes^ nor by Horfemen, This is applied to Jefus Chrift by St. Luke ii. 1 1. For unto you is born this day in the City . of David a Saviour, which is Christ, the Lord. And Malachi iii. i. Behold, I will fend my Meffenger, ajid he Jhall prepare the Way before me, and the Lord whom ye Jeek Jhall fuddenly come to his Temple, even the Mef fenger of the Cove?iant, whom ye delight in \ - ieholdy he Jhall come, faith the Lord ofHoJis. Now that this is to be underftood of Jefus Chrift, the fecond Perfon of the Trinity, is plain from Mark i. ift, and 2d verfes ; The be- ginning of the Gojpel of Jejiis Chrifl^ the Son of God, as it is written in the Prophets ; behold, IJendmy Mejfenger befre thy Face, which Jldall prepare thy way before thee. From all which Paflages in the Old Teftament it abundantly appears, that a Diftind:ion of the Perfons of the Deity was known, even to them, t ho' not fo clearly as it is reveaPd to us in the Difpen- fation of the Gofpel -, fince even under that Difpenfation there are Three to whom the Title Jehovah, the incommunicable Name of the fupreme God, Is afcribed -, and not only tjhe Name, but the incommunicable Attributes of the fupreme Deity are afcribed to Three ^ which will appear more fully afterwards. Now S E R M O N V, 109 Now the ftrength of this Argument, for proof that Jefus Chrift is Jehovah, and that the three Perfons of the Trinity were knowa under the Old Teftament, tho' more obfcurely than under the New, appears plain from this, that the New Teftament applies the things ipoken of Jehovah, the fupreme God, to the Son and Holy Ghoft -, and therefore thefe three Perfons muft have been known in fome degree, even under the Old Teftament : for the fame Senfe in which the New Teftament explains thofe PalTages of the Old, muft have been the Senfe of them before that Explica- tion, tho' it was not altogether fo well un- derftood, till it was more fully cleared up in the New Teftament ; and therefore fince the Spirit in the NewTeftament explains thofe Paf- fages of the Old, where Jehovah is named, both of the Son and Holy Ghoft, and applies them to them, they muft always have belonged to them, and ought always to have been un- derftood of them -, for the fame Spirit was author of both, and muft be confiftent with himfelf, and could not have a different mean- ing in the Old Teftament, from what he de- clares himfelf to have of the fame Paflages in the New. But, as I hinted above, this is more clearly reveal'd in the New Teftament; becaufe, in proportion, as the Myftery of Salvation came to be more fully difcovered, fo this Myftery of the Trinity proportionably was more clearly reveard : for the Revelation of the Myftery I of 1 1 o 7^^ DoSlrine of the T r i n i T Yo c/f S'llvation was the occafion of the Revela- tion of this Myftery of the Tripxity 5 and if it had not been for the one, we have no rea- fon to believe that ever the other would have been known : and therefore it was not to be expedted, that when the Myftery of Salvation thro' the Meffias, the fecond Perfon of the Trinity, was but darkly reveal'd under the Old-Teftament Difpenfation^ that this Myftery of the Trinity ftiould be io clearly reveal'd therein,' as in the New, where the whole Con- trivance of Grace is brought to fo clear a Light by the Gofpel, Yet there is even in the Old Teftament, as I have ftiew'd, fuch Evidence as is fufficient to convince any honeft and up- right Inquirer after Truth, that there is in the Unity of the divine Eftence a Plurality of Per- fons ; and that even under that obfcure Dif- penfation of the Covenant of Grace, there are Three to whom divine Honours and Opera- tipns are afcribed ; and fuch too as are pecu- liar to the fupreme God, as indeed all divine' Honours and Operations, properly ipeaking; are peculiar to the fupreme God. Nor would there be any occafion for fuch an Obfervation as this, if there were not fome, who call them- felves Chriftians, who contrary both to natu- ral and reveal'd Religion, contrary both to Scripture and Reafon, are endeavouring to in- troduce into the chriftian Scheme the Poly- theifm of the Heathen and Gentile World, and frame in their vain Imaginations an idol Divinity of an inferior kind 5 which is a middle kind S E R M O N V. lit kind of Being betwixt the fupreme God, and the Creature ; a Being which is inferior to the fupreme God, and at the fame time above the Level of created Exiftence, than which there cannot well enter a more ridiculous and vain Imagination into the Mind of Man ; a Whim^ very unworthy of thofe, who pretend to be fuch Mafters of Reafon. But I proceed to open the Evidence which we have from the New Teftament, that there are three divine Perfons, all of them Partakers of the one divine Effence ^ and I fhall begin with the Evidence which we have for this Dodrine in the Text, than which there is not a more exprefs PalTage, in all the divine Re- velation, nor more clear and full againft the Arian Herefy, nor their viler Spawn, the So- cinian: on which account it has been the Butt of their Malice thefe tv/o hundred Years, and it fo flatly contradids their received No- tions, that they have exerted their utmoil Ef- forts againft it, endeavouring to weaken its authentic Authority, as canonical Scripture. But becaufe I have proved this in the firft of my Difcourfes, I fhall not infift upon it here, referring to my Anfwers to the Letters annex- ed, for fuller fatisfadion ; only I fhall briefly fhew, how this Text in particular is a proof of the Trinity of Perfons in the Unity of the divine Efl^ence. And here I think there can be nothing plainer, than that the Apoftle afferts, that the?^e are three ivho bear record in Heaven^ all of 11^ TToe DoSirine of the Tri n i t v. of them upon the fame Level of Equality^ bearing witnefs. That they are faid to bear wit- nefs, evidently proves that they are Perfons ; and that they are three Witneffes, proves that they are three Perfons ; for Perfons alone can witnefs/ in a proper Senfe: and therefore, if it appears, that thefe three, the Father, Son, and Holy Ghoft, are capable of v^itneffing ill a proper Senfe, it will evidently follow from thence, that they are three diftind: Perfons ; becaufe they are three diftin6t Witnefles bear- ing Record, and emitting their Teftimony in a proper Senfe. 'Tis true, the three Witnefles on Earth, m.entioned in the 8th Verfe, fol- lowing my Text, are alfo called WitneflTes ; and yet it does not prove them to be three diftincl Perfons ; and the Reafon is plain, be- caufe tho' they are called WitneflTes, yet it is not in a proper Senfe they emit their Tefli- mcny, and they bear Record not in a proper, but a flgurative Senfe ; and therefore they have not that title to the Character of difliind: pro- per Perfons, as tlie three Witnefles in Heaven have, who witnefs, and bear Record, not in a figurative, bat in a proper Senfe. Now that thcfe three heav-cnly WitneflTes bear Record and Witnefs, in a proper Senfe, as Perfons, I proved at large, when I was on the Explica- tion of the Words of the Text, and therefore I need not refume what was then delivered ; only for reviving your Mem.ory, and that the Argument, I am upon, may appear to you in a clearer Light, I lliall very briefly fliew, that thefe SERMON V. II- thefe three Witnefles in Heaven bore record, and did emit their Teftimony, in a proper Senfe. As to the firjfl of thefe Witneifes, the Father, there is no controverfy about his diftind: Per- fonality, or his being a Perfon, capable of bear- ing witnefs in a proper Senfe ; and therefore I need not infift upon the Proof of that. The only controverfy then, is concerning the Son, and Holy Ghoft, whether or not they are ca- pable of witneffing, and did emit their Tefti- mony in a proper Senfe, as Perfons. As to the Word, the eternal Son of God, that he is capable of witneffing in a proper Senfe, is evident from what yohi fays of him ; that * ^/l things were made by hi?n^ and that without, him there was not any thing made^ that was made. Sure, he who made all things, cannot but be capable of bearing witnefs in a proper Senfe. It is eafier to bear witnefs than to make all things ; but he not only is capable of bearing witnefs in a proper Senfe, as a Per- fon, but we have Indances of his adlually do- ^ ing io -f-. Jefus Chrift, as God, bore witnefs to himfelf, as Mediator, when he appeared at Stepbe?is Martyrdom, and fliewed himfelf in fenfible Majefty, ftanding at the right Hand of God : again he appear'd to yohn in the Ifle Patmos\ there he heard this eternal Word, with an audible Voice declare, and give teili- mony with a Voice as loud as a Trumpet, that he himfelf was theiirft and the laft, Kev, i. 17. Now,' if this is not bearing witnefs in I a * Johai, 3, f Ai^s vii. 55, 56. 114 TheJDoSirine ^/^^ Trinity. a proper Senfe, as a proper Perfon, there is nb fuch thing as witneffing either in Heaven or Earth. As to the third Perfon of the Trinity, the Holy Ghoft, that he is capable of bearing wit- nefs in a proper Senfe, as a Perfon, will ap- pear from thisj that Ananias 'v^^ faid to lye to him. Men do not ufe to lye but to Perfons ; and our being baptized in his Name, is a de- monftration of his diftincH; Perfonality : for we cannot be baptized in the Name of a Name, but in the Name of a Perfon ; and if he is a perfon in a proper Senfe, he muft be capable of witneffing in a proper Senfe. And there- fore as other pallages prove him capable of wit- neffing in a proper Senfe ; this, v/herein he is called a Witnefs, proves him to be properly a Perfon. But he is not only capable of wit- neffing in a proper Senfe, as a Perfon, but he has adlually done fo ; Jolmi. 32, 33. For he bore record^ and ga'oe tejiimony to J ejus Chriji^ that he ivas the Son of God^ by dejc ending and remaining upon him immediately after his Bap- tijhi. And it v/as by this Teftimony, vi^hich the Holy Ghoft bore to Chrift, that "John knew, that jefas Chrift vv^ashe who had power to baptize with a peculiar kind of Baptifm, even with the Holy Ghoft, ver. 33. / knew him not^ but he thatfent me faid unto me^ Upon whom thou fdalt fee the Spirit dejce?iding and re- mainifig on hira^ the fame is he that baptizeth with th-e Holy Ghoft, Again, he bore witnefa to the Truth of this, that Jefus was the Son of SERMON V. 115 of God, and that his Dodlrine was from Hea- vth, by his coming down in a vifible Form ilpon the Apoftles, the Servants of Chrift, whom he employed to fpread the knowledge of his Name. And this Teftimony and wit- neffing of the Spirit gave a Sanftion to the A- poftles divine Miffion ; and hereby the World knew, that both their Commiffion, and Doc- trine which they taught, were from God. Moreover, that the Holy Ghoft witneffeth in a proper Senfe, is plain from this ; that he is ex- preffly faid to witnefs with our Spirits, that we are the Sons of God. Thus now, we fee, that the Son, and Holy Ghoft are not only capable of witne fling In a ^proper Senfe, as Perfons ; but- that they have adlually done fo 5 and confequently, fince the eternal Three, who bear record in Heaven, are three diftindt Witnefles, witnefling in a proper Senfe, they muft of necefiity be three diftind: Perfons ; becaufe Perfons alone can witnefs in a proper Senfe r fo that from this Text, a Trinity of Perfons in the divine Ef- fence plainly appears. The next Paffage in the New Teftament which I fhall cite, and which plainly proved a Trinity of Perfons in the Unity of the divine EiTence, is, the baptifmal Charge given hf Chrift to his Difciples "^"^ v^here they are ex- preffly commanded to baptize all the Profelytes to the Chriftian Faith, in the Name not only oi the Father, but alfo of the Son, and of the I 2 Holy f Math, xxviii. 19. 1 1 6 TheDoSirine oftheTKiniT^* , Holy Ghofl ; which plainly implies, that thefe Three are three diftindl Perfons; in regard that it is abfurd, as I hinted juft now, that we fhould be baptized in the Name of any things and not of a Perfon. So that thefe three muft of neeeility, according to this baptifmal Charge, be three diftind: Perfons, and not three mere Names, as the Sabellians fay. For it is ri^ diculous to fay, that we are baptized in the Name of a Name : Nor can the Holy Ghoft, according to this, be a mere Virtue, and not a proper Perfon ; becaufe 'tis abfurd to fay, that we are baptized in the Name of a Virtue ; we can only be baptized in the Name of a Perfon properly fo called. Moreover, as our being baptized in the Name of the Father, Son, and Holy Ghoft, is a Proof of the Tri- nity of Perfons in the Deity ; fo alfo it is a Demon llrat ion, that each of thefe three Per- fons is God, the fupreme and independent God. For our Baptifm in the Name of the Father, Son, and Holy Ghoft carries in it thefe three things, each of which is a Proof, that that Perfon, in whofe Name we are baptized, is truly and properly God. I. Our Baptifm in the Name of the Father, Son, and Holy Ghoft, carries this in it, that he, in whofe Name we are baptized, is the Au- thor of that Covenant, whereof the Rite of Baptifm is the external Seal 3 and that he whofe Name is nam^ed in that Ordinance, alone hath a power of inftituting Sacraments, as the ex- ternal Seals in the Covenant. Now the Name of S E R M Q N V. 117 of the Son, and the Holy Ghoft, being ufed in that holy Ordinance, and that by divine Ap- pointment, as well as the Father's, it plainly fol- lows hence, that each of thefe two Perfons is to be looked upon as the Author, and Inftitutor of the Covenant, and its Seals, as well as the Father: and confequently, if the Son, and Holy Ghoft, are to be owned each of them, as the Author of the Covenant, and as having a Power to inftitute the Seals of the GracQ of it, as they have a juft Title and Claim unto, fince their Name is ufed in the Ordinance, as well as the Father's; then it evidently follows, that they muft be God equal with the Fa- ther. For 'tis abfurd, to the laft degree, to con- ceive, that the Father jfhould take intofellow- (hip, and admit into partnerfhip with himfelf, to fhare with him in this divine Glory, in be- ing the Author of the Covenant, and in aflii- ming a Power to inftitute the Seals thereof, Perfons of an infinitely inferior Rank to him- felf 5 as the Son and Holy Ghoft muft needs be, if they are not God, equal with him, and .Partakers of the fame divine Effence, as he himfelf is. And yet this Abfurdity, as grofs as it is, will neceffarily follow upon the fuppofi- tion, that the Names of the Son, and Holy Ghoft, are allowed to be ufed in the Ordinance of Baptifm, along with the Father's ; while, at the fame time, thefe two Perfons are fup- pofed to be of a Nature inferior to him. I 3 2. Bap- ii8 The DoBrine of theT's.i't^iT's:^ ^ 2. Baptifm, in the Name of the Father^ Son, and Holy Ghoft, imports, that thefe Perfons, whofe Names are ufed in that Ordi- nance, are both capable of promifing, and performing the Grace and Glory promifed, and cont: ined in the Covenant, which is fealed by the Ordinance of Baptifm: Now, none but the ttiie and ibpreme God can either promlfe, oV'b^ftow thefe Benefits, which are contained ^nd/'reprefented in the Covenant, which is fealed by Baptifm ; and therefore, fmce the Namxcs of all the three Perfons in the Trinity, being ilfed in the Ordinance of Baptifm, im- ports^'their promifing, and perf6rming the Be- nefits^ fealed, and fignified in that Ordi- nance 'y it follows, by a necefifary Confequence, that all thefe three muft be the true and iii- premeGod; otherwife the ufing their Names in that Ordinance, would be a cheat, and a falfliood, which is mofi: abfurd and impious to 'imagine. The Father, by virtue of his Name's being ufed in that Ordinance, promifes to beflow Grace and Glory, and all the Benefits of the Covenant on all, whom he gave to Chrift, to be redeemed by him. The Son, by his Name's being ufed in that Ordinance^ engageth to per- form to Believers, all that lies upon him, as the Mediator betwixt God and Man, and the Redeemer of Sinners. And the Holy Ghoft-, by virtue of his Name's being named in that Ordinance, engageth to apply the whole Pur- ch^fe of Chrift to them. Now, none of thefe Perfons SERMON V. 119 Perfons could perform the refpedlivc Parts which lie upon them, iinlefs they were truly God i and therefore, liuce the very Nature of this Ordinance of Baptifm imports, and carries in it, both the promiling, and in due order making good thefe Benefits, each of them mull be the one true God. 3. By virtue of our being baptized in the Name of the Father, Son, and Holy Ghofl, we who are baptized, are by that Rite obliged to the Worfhip and Obedience of thofe Per- fons, in whofe Name we are baptized ; this is of the very nature of that Ordinance ; and confequently, each of thefe Perfons muft be truly God, and the fupreme God ; otherwife we fhould be bound to the Worfliip and Obe- dience of that, which is not God : v/hich is a moft glaring Abfurdity, and wciild be to turn the Chriftian Religion to a Scheme of Idpr latrv. Thus v/e fee, that that baptifmal Charge given to the Apoftles, and their Succeffors in Office, To baptize in the Na?tte of the Father^ Son, and Holy Ghojl, proves, that each of thefe facred Three are divine Perfons ; and muil of neceffity be fo, according to the very Nature and Genius of the Ordinance of Baptifm ; and to deny the proper Deity of any of thefe Perfons, is an effediual Renunciation of our Baptifm, and a renouncing all claim to the performance of that part of the Covenant, executed by the Perfon, whofe Deity v/e deny. By denying the Deity of the Son, we thereby I 4 renounce 120 7T)eDoBrine of theT'Siim'TY. renounce that part of the Covenant, which he in Baptifm engages to execute 3 and by deny- ing the Dsity of the Holy Ghoft, we renounce all intereft in the application of the Benefits of the Covenant, which is made by that Per- fon. Let me therefore, in the Bov/els of our Lord Jefus Chrift, exhort all who are guilty in this matter, to bethink themfelves what they are doing ; let them ferioufly ponder, how much this Error affedls their Salvation, and cbftruds the participation of thofe Bene- fits conferred and beftowed by thofe Perfons, whofe Deity- they deny. Let them kifs the Son, left he be angry with them^ for denying the Lord, by whom they profefs to be bought, Let them not grieve the Spirit, by whom a- Ibne they can be fealed to the day of Re-? demption. Another PaflSge we have in the New Te- ftament, where the Trinity of Perfons is mentioned all together, and at one time, is, where God the Son, in the character of Me- diator, fays, * I will pray the Fa her^ and he jh all fend you another Comforter, Now there can be nothing more clear, than that in this Text, the diftind: Perfonality of the three Perfons of the Trinity is proved -, there the Son, as a diftindl Perfon from the Father, in the character of Mediator, and Interceflbr for his People, is reprefented as praying to him ; which is the Adtion of a Perfon, not a Quali- ty, * John xiv. 16. S E R M O N V. 121 ty, Relation, or Property, as feme fay that the Son is, and not a proper Perfon ; for nei- ther a Quality, nor Relation, can, in any pro- priety of fpeech, be faid to pray, or interceed : befides, the perfonal Pronoun, /, being made ufe of, I will pray the Father^ puts it beyond all doubt, that he is in a proper itn^Q a Per- fon. Moreover, the diftiuJdt Perfonality of the Holy Ghoft is alfo, to a demonftration, clear from this Text ; he is called, another Comfor- ter : which could not be faid of him, if he was not a proper Perfon, but a mere Virtue, as fome maintain. The word tranflated, ajiother^ is a relative Term in the original Language of the New Teftament, as well as in our own ^ and has a neceffary reference to a Peribn, as is plain to any, v/ho confiders the common ufe of Language. This is fo very evident, that the Holy Ghoft is a diftind: Perfon, that fome of the Socinians have been forced to drop this Tenet ; and have owned him a diftincft Per- fon ; but then they allow him to be no more, than the chief of the created Spirits, and Prince of the Angels, whom God fends on his Errands, as his chief Minifter : but the con- trary of this I have proved juft now, both from his being one of the three Witneffes in Heaven, and alfo from our being baptized in his Name ; both which prove his proper and fupreme Deity. And I Ihall farther, God willing, confirm it, when I come more di~ redlly to prove the proper Deity of thofe Per^ fons; and fhall fay no more of it now, being only 12 2 Hoe DoSirine of theTKikir r. only upon the diftindl Perfonality of the Peiv fons of the Trinity. In fine, the Perfonahty of the Holy Ghoft is plain from this Text, in regard that he is called a Comforter -, which is a perfonal Characfler, and cannot be attributed or affirmed of any thing properly, which is not a Perfon. Another PafTage, where we have a Trinity of Perfons in the divine Effence mentioned, is the Apoftle's Benedi(5lion *, where he addreC- feth all the three Perfons of the Trinity, as the fupreme Objed: of Religious Adoration ; and begs from them diftind:ly thofe peculiar Benefits, which thefe diftind: Perfons, according to the difterent Parts which they aft in the method of Salvation, do heflow upon Belie- vers ; fays he, The Grace of our Lord J ejus Chrijly the Love of God^ and the Communion of the Holy Ghoft ^ he with you all^ Amen. Where all the three are, by the Apofl:le, in that reli- gious Piece of Worfhip, acknowledged as the /upreme God,by applying to them for, and own- ing them as the Authors of thofe fa ving Blefllngs ; which he prays for in behalf of thele Corinthi- ans, Much to the fame purpofe is that Prayer of the Apoflile fohn ^f-, where we have the feveral Perfons of the Trinity mentioned di- ftindly ; fays he, Grace he u7ito you^ and Peace from him which is, and which was, and which is to come. Which, tho* it m.ay be laid of any of the other Perfons of the Trinity, yet here it mufl be underftood of the firfl Perfon of the Trinity^ * 2 Cor. xiii. 14. f ^^v. i. 4. SERMON V. 123 Trinity, God the Father ; not only becaufe the Father is defcribed fo in the Book of Exo^ dus^ ch, iii. u 14. as the felf-exiftent Being, where he calls him felf, I ajn^ that I am ^y but alfo, becaufe the other two Perfons are diftinft- ly mentioned afterwards, by other Epithets. Farther the Apoftle prays, a?2d from the Jeven Spirits 5 Grace h&from the /even Spirits^ ivhich are bejort the throne \ by which we mull un- derfland the third Perfon of the facred Trini- ty, the Holy Ghoft, who is fo called, on ac- count of tlie multiplicity of his Gifts, by an Allufion to the fevv^n Ch-ircrjes of Afia, More- over, he prays, and from J ejus Chri/i^ the faith" ful Witnefs ', Grace be from Jefus Chriji the Jaithfid Witnefs. So that we fee, all the Per- fons of the Trinity are equally owned by the Apoftle, as the Source of Grace ; and confe- quently, they have an equal Title to fiipreme Deity, and equal Claim to be the Objed of Religious Worihip. But befides thofe Paflages where all the di- vine Perfons are mentioned together, which necefTarily imply their dillincSt Pcrfonality, as three Perfons, there are many other PaiTages in the New Teftament, that fpeak particularly of the Son, and Holy Ghoft, as diftind: Per- fons, as Perfons both diftind: from one ano- ther, and alfo from the Father : As for inftance, all thofe places prove the diftind: Perfonality of the Son, where he.is^ faid to be i^wt-^ where he is defcribed to be a Creator, a Mediator, a Redeemer, a Surety, a Prophvt, a Prieft, or 124 ^^ Do&rine of theTKii^iiTY, a King ; thefe are all Charadlers which infer his diftin(3: and proper Perfonality ; and the Works which he performs in confequence of his being vefted with thefe Characters, and by- virtue of his ftanding in thefe relations, are fuch as are peculiar to a Perfon, and many of them fuch as are peculiar to his own Perfon, and fuch as are not performed either by the Father, or Holy Ghoft ; and fuch as are infinitely above the reach of any Creature to perform. From all which it is abundantly plain, that the Son is a diflind: Perfon; and that he is a divine Perfon, properly fo called, has been partly proved already, and fhall be further proved, when we come to prove more parti-*^ cularly the proper Deity of the Son and Holy Ghoft, And fo alfo with refpefl: to the Holy Ghoft, all thofe Paffages of Scripture where perfonal Chara(5ters are afcribed to him, and Works are faid to be performed by him, a conftant Series of Actions, which can only be performed by one who is a Perfon in a proper fenfe ; I fay, all thefe prove him to be a proper and diftindl Perfon from the Father and Son, not only a- gainft the Sabelliaiis^ but alfo againft the &oci- niam and ArianSy v/ho fay, that he is no more than the Power and Virtue of the Father, whom alone they allow to be God : as for inftance, when he is called a Sandhfier, a Comforter, a Reprover, a Witnefs ; thefe are fuch perfonaj Charaders, that they cannot but denominate that to which they are attributed, and of which SERMON V. I2S which they are affirmed, to be a propef" Per- fon. And the Works which the Holy Ghoft performs, in confequence of his being veiled with fuch Characters, are fuch as are peculiar to a Perfon, and can be perfomed by none but one who is a Perfon in a proper fenfe ; for it is faid of him*, that when He^ to wit, the Comforter^ is come^ he will cou'Dince the World of SifZy of Righteoti/hefs^ and of Judgment j and that he will guide his People into all T'ruth^ and Jhew them things to come^ and teach them all things. The Holy Ghoft is faid to be a Witnefs, in the fame proper fenfe, as a Per- fon, as the Apoftles were "f- j We are his Witnef- Jes of thefe things ^ andfo is the Holy Ghoji^ whom God hath give?! to them that obey him. To ap- point and conftitute any to execute an Oiffice,. is doubtlefs a perfonal Charafter, and yet this is applied to the Holy Ghoft, and affirmed of him II , T^he Apoftles being fent forth by the Holy Ghoft ^ departed'^ and % he is faid to have made them^ . Overfeers over the Church and Flock of God. Buthere it maybe objedled againft thediftind: PerfonaUty of the Son and Holy Ghoft, That although they may be fpoken of in Scripture as Perfons, and perfonal Charad:ers applied to them ; yet that does not prove that they are Perfons in a proper fenfe : for perfonal Cha- radiers are applied to inanimate things in Scrip- ture, in an improper and figurative fenfe **; Canjl thou bring forth Mazaroth in his feafon^ or * John xvi. 8. f Ads v. 32. | Ads xiii. 4. % A^s xx. 28- * Jobxxxviii. 28. X26 7heDoBri?ieoftheT^ii:iiTY. or canjl thou guide Arbturus with his Soju? where the Stars of Heaven are fpoken of in i perfohal Charader. The hke alfo is faid of brute Creatures, particularly the Horfe is fpo- ken of in a perfonal Character |[, He goeth on to meet the armed Man, he mocketh at Fear, neither 'helie^ceth he that it is the Sound of the Trumpet. Sometimes alfo the Faculties of the Soul of Man have perfonal Charadters afcribed to them ', thus the Confcience is faid to hear witne/s. But all this is but in an improper {tnft 3 and w^hy may we not alfo fuppofe, that when perfonal Charaders are afcribed to the Son knd Holy Ghofl:, they may be interpreted in an improper fenfe with refpeift to them alfo? To which I anfwer, That the Scriptures are delivered in fuch a manner of Style, that it is very eafy to underftand when a thing is taken in a proper, and when in a figurative fenfe. Now when the Scripture afcribes per- fonal Charadlers to things which are not 'pro- perly Perfons, it is donis in fuch a manner, and the Speech is clothed with fuch Circum- Itances, as a Perfon who has not a mind to be impofed on, cannot but underftand it; as, on the other hand, when the Scripture afcribes perfonal Charaders td Perfons in a proper fenfe, it is done in fuch a manner, and the Speech is clothed with fuch Circumftances, that it is ea- fy to difcern, that the perfonal Character is to be nndcrftood in a proper, and net in a figu- rative fenfe : As for in fiance, when perfondl Cha- II Jobxxxix.'^T SERMON V. 127 Charafters are afcribed to things animate or inanimate, which are not rational, 'tis eafily known that it mufl not be underftood in a proper, but figurative fenfe ; becaufe the Sub- jed: is not, capable of a perifonal Acftion, and generally fuch a figurative way of fpeaking is in poetical Books, and delivered in a Style very different from that by which naked Truth is delivered, without a Metaphor, or any pecu- liar Elegancy of Style, or beautiful Turn of Expreffion. k On the other hand, we may know when perfonal Charafters are applied in a proper, and not metaphorical fenfe; when the Subjed fpo- ken of, and to which fuch a Charafter is ap- plied, is capable of a perfonal Action; and when there is fuch a Series of Adions afcribed to the Perfon, as does not accord with, and fuit a Metaphor ; and that too delivered in a plain Style, without thofe Embellifliments of rhe- torical and beautiful Modes of fpeaking, which the Spirit of God choofes not to make ufe of, when he delivers the plain neceffary Truths, wherein our Salvation is immediately concerned, 'Tis true, there are in the Scriptures many Me- taphors, and figurative Modes of fpeech, but thefe are in the poetical Books, where that Style is ufed ; but when the Lord delivers the ne- ceffary Truths of the Gofpel, effentially necef- fary to our Salvation, he delivers himfelf in a plain and fimple Style, fo that the Ignorant and Unlearned, who are not verfed in the flights of Rhetoric and Criticifin, may eafily under- fland: 128 77)eDoS?rme of the Trinity. ftand : nor indeed would it be confiftent with the Perfedtions of the Deity, in iJDeaking of the Son, and Holy Ghoft, to deliver himfelf in a point of that importance, which fettles the Objed: of religious Worfhip, in fuch a man- ner as it could not be eafily known whether he fpoke in a proper, or metaphorical fenfe 5 this would be to render the Scripture-Revela- tion intirely ufelefs. Moreover, let it be here cbferved, that thefe perfonal Characters afcri- bed to the Son and Holy Ghoft, when they are applied to Men and Angels, are allowed not to be metaphorical, for that very reafon, that thefe are Subjects capable of having Per- . fbnality attributed to them : and why they ihould be reckoned metaphorical, when ap- plied to the Son and Holy Ghoft, is hard to account for 5 fince, although thefe two are not diftind Beings, yet each of them has a divine Underftanding, and Wills and therefore capa- ble of having Perfonality attributed to them, and that a diftindt Perfonality too, as diftindb as the feveral perfonal Charaders, attributed to them, are diftind, by which they are de- fer ibed. In fine, there is no Argument can be ad- vanced, to prove that thefe perfonal Charaders, when attributed and applied to the Son and Holy Ghoft, are to be taken in a metaphorical fenfe, but what will equally prove that any perfo- nal Charader attributed to the Father, may be taken in that fenfe alfo. And fo, by endeavour- iiig to prove that there are not three diftind I Perfons S E R M O N V. 129 Perfons in" the Deity, they unluckily make ufe of Arguments, which fo far over-do, that if they have any force in them, they prove that there are no Perfons in the Deity at all : and by their abfurd w^ay of reafoning, the Father himfelf is not a Perfon , for according to them, when a perfonal Charafter is afcribed to him, it may be taken in a metaphorical fenfe. But thefe are fuch Abfurdities which are necelfary Con- fequents of their Principles, that it is plain the Principles themfelves from whence they flow, muft needs be abfurd. Thus I have proved, from the .Scriptures both of the Old and New Teftament, that there are three Perfons in the divine Effence, three to whom Deity is afcri- bed, who are veiled with diftind: perfonal Characters, of each of whom fomething may be affirmed, which cannot be affirmed of the reft ; which both proves their proper Perfona- lity, and alfo that it is diftind. And fo I -have explained and proved that there are three ^'who bear record i?i Heaven:^ but though they be three, three Perfons in a proper fenfe, in oppofition to three Names, yet they are but one as to their EiTence, and one in all their eifential Perfedions, though diftinguifhed as to their Perfons. And this is the next thing in the words, which I am to fhew, that thefe three who bear record in Heaven, are yet one m their Nature, one in their Effence. JC S E R. ( 13^ ) S E R M O N VI. I John 5. 7. For there are three that bear record in Heaven^ the Father^ the Wordy and the HolyGhoji : and thefe thrie are one. HAVING proved both from the Scriptures of the Old andNewTeftament, that there are three to whom the incommunicable Name yehovah^ and the Attributes and PerfedlionS of the fupreme God are applied ; three, who, according to the divine Revelation, are poC- fefled of fupreme Deity : the next thing in the words is to fhew, that thefe three are one, one numerically in their Nature ai^d^^iTence, and not one in a limilar or like Nature. Fof 'tis a plain Abfurdity in Philofophy, and con- trary to the Principles of natural Reafon, to fay that there are three pofTeffed of a like and fimilar divine Efience, which is not one in Number ; it would be plainly to make three diftinft SERMON VI. 131 diAind Gods, each of which was like the o- ther, but not the fame infinite Being and Sub- ftance. That there is but one God, one infinite- ly perfed: Being, and fimplCj undivided, felf-ex- iftent Subftance, is plain both from the Principles of natural and revealed Religion ; this the U- 7jitarians and I'rinitarians are agreed in ; anci though it be no matter of Controverfy betwixt them, yet becaufe it is a Truth ablblutely ne- ceffary to be believed, and the Foundation of all manner of Religion, whether natural or re- vealed, I fhall fpend fome little time in the proof of it, both from the Principles of natural Reafon, and alfo from the infallible Difcove- ries of divine fupernatural Revelation. And, I. That there can be but one God, is clear from the Principles of natural Reafon -, for the very Idea and Notion which Reafon fuggefts to us of the Deity, is, that he is the Author and Caufe of all things 5 and if it was not for the Effeds which flow from the Power and Wifdom of the Deity, difcoverable by our ra-^ tional Faculties, we could have no notion of a Deity at all. Since then the very notion of a Deity, includes in it that he is the Author of all things; if every other thing then, which has Exiftence, muft be a Creature, there is nothing, no Being left to be Creator but one; and confequently the Creator, the Au- thor of all things, mufl of neceffity be one, for all other Beings are Creatures, the EffecSs of Jhis one Being's Power, K z More- 132 iChe Do&rine- of the Trinity. Moreover, another thing included ia the efiential Notion and Idea of God, is, That he is a Being of infinite and unlimited Perfed:ions. Now this alfo proves the Unity of the divine Effence, ..nd that there can be but one God ; for if it be an effential and neceffary Ingredi- ent in the very Nature and Notion of the Dei- ty, that he is a Being of infinite, unlimited Perfedlion, then he muft for that very reafon be one, and there cannot poflibly be more : for if there be fuppofed to be more, thefe o- thers, who are fuppofed to be^ would limit and fet bounds to his Perfections', fo that he would iiot have all Perfedions 3 becaufe thefe others, that are abfurdly fuppofed to be, muft by that Suppofition have Perfedions peculiar to them- felves; and if they have Perfedions peculiar to themfelves, they muft have Perfedions which are not his ; and eonfequently his Per- fedions in that cafe would not be infinite, but limited. So we fee that the very natural No- tion of the Deity, that he is a Being of infinite tinlimited Perfedion, neceflarily infers and concludes his being one 3 one infinite, unli- mited, perfcd ElTence. This will more clear- ly appear, if we bring the matter down to a ?articukr inftance, in fome one of the divine erfedions: and that which we ftiall pitch upon, is the divine Omnipotence. Now 'tis plain in the nature of things, that it is impof- fible that there fliould be two diftind Eflences> both -omnipotent ; for it is a Contradidion to iay^ that two Beings can each of them he the fole . S E R MO N VI. 133 fole Caufe of the fame Effedl -, and if two can- not be each of them the fole Caufe of the fame EiFeft, that neceffarily runs up to one Being, who alone can be the Author of all things ; which is juft the fame in other words, that there is but One, to wit, one Being who can be Omnipotent *, and confequently that there is but one Being, or Effence, which can be God. For let it be fuppofed that the Effeds pro- duced were fhared amongft a Plurality, fo that each fhould have their own peculiar EfFedls, whereof they were Authors ; thefe very Ef- feds, which are fuppofed to belong to others, would limit and fet bounds to the Power of thofe, to whom they did not belong, as not being their EfFefrs, produced by their power. So that a Plurahty of divine Beings is utterly Inconfiftent with the divine Effence being om- nipotent. And if there be any Being which is omnipotent, as the fupreme Being, accord- ing to the natural Notion and Idea which we have of him, muft needs be , then for that very reafon, that he is omnipotent, he can be but one, one in Being and Effence, niUTteri- cally one in Subftance. The Unity of the divine Effence, and that there is, and can be but one God, will farther appear from thofe Abfurdities, which are con- fequent upon the fuppofal of more, and that Irregularity and Confufion which would rife upon the Suppofition, that there were more than one divine Effence. The firft and moft neceffary Ingredient, which enters into the K 3 na- i'34 T^eDoSirine of theHvii'^irY^ natural Notion which we have of the Deity i^^^ that he is the Creator of all things ; and that he is an infinitely wife Being, and did create all things for fome valuable End, worthy of exerting the Efficacy of his almighty Power, in giving things their Exiftence. Now this ultimate End could be nothing elfe than him^ felf, the Illuflration of his own Glory and Per- fecSions. The Good and Happinefs of the Creature might be an inferior and fubordinate End of his creating Things ; but the ultimate End could not be any thing fhort of himfelf, in confiftence with his infinite Perfedions : particularly his Wifdom and Sovereignty would not permit him to create Things, with any other ultimate View, than the Illuflration of his own Perfeftions, and the Glory of his own Name. And to have any inferior End, any End of lefs importance, as his chief and ulti- mate End in that divine Work of creating, would be both to infringe upon the Rules of infinite Wifdom, which always propofes the higheft and beft End which can be gained by means which are made ufe of in the execution of any Defign. And alfo it would be incon- fiftent with that Sovereignty vv'hich is effential ,to the true Notion of the Creator God, to fuppofe that he fhould refign his Title to that Glory, which is a juil Tribute due to him from things created 3 to wit, that he fhould not be the ultimate End himfelf, for which they are made. Since then it is plain that Creation involves in it an Obligation to acr knoyv-y S E R M O N VL 13s knowledge the Creator, as the lafl End of all things ', and fmce there can be bui one divine Effence, Creator of all iniiigs; as I have prove4 before ; fo there can be but one ultimate Ead of all things : And if there can be but one i5^ timate End of all things, there can be but one God. For to fuppofc any other God befides him, who is not the ultimate End of all things, is to fuppofea Being to be God, v/ho has not thofe things which are neceffary and effential to the Nature of the Deity, whereof this is^ne, to be the ultimate End of all things. For that Being, who is not the ultimate End of all things, cannot polTibly be God ; and therefore fince there can be but one ultimate End of all things, there cannot poffibly beany other God but one. For whatever Gods more are fup- pofed to be, who are not the ultimate End of all things, thefe cannot be truly Gods ; becaufe they want that Glory, which is eflential to the Deity, to wit, being the ultimate End, be- caufe the original Gaufe of all things. Moreover, from hence it follows, that fince there can be but one Author of all things, one Being and Effence, who is the Author of all things, and one, who is the ultimate End of all things; from tlience, I fay, it plainly follows, 'that there is but one divine Nature and Effence, w^ho is to be worfhipped and glorified as fuch ; one Being who is to be owned, as the fupreme Objed; of all religious Adoration and divine Service ; one Being and Effence, whom we are to look upon^, as the chief Good and the K^ 4 Centei^ 136 The DoSirine of the Trinitv. Center of our Happinefs, and fole Portion ; and who is to be ferved and loved with all the Heart, Soul, Mind and Strength 5 and confe- quently but one God. This is what natural Reafon teaches concerning the EiTence of the Deity, that it cannot poffibly be more than one in number : yet that does not prove, but in that divine EiTence there may, notwithftand- ing the abfolute Unity of it, for all that be three diftind: Perfons, each of which is this very infinite incomprehenfible EiTence. But here the Principles of natural Philofophy for^ fake us ; here they arc at a lofs, and cannot light us our way : and tho' they cannot prove, but that notwithftanding the Effence of the Deity is but one, yet for all that, there may be three Perfons polTefled of this one divine EiTence : I fay, as the Principled of Reafon cannot prove but it may be {o -, fo neither can they prove, that it is ad:ually fo -, and therefore what knowledge we have of this, mufh be drawn intirely from fupernatural Revelation. But as to the Unity of the divine EiTence, this is abundantly plain from the known Prin- ciples of natural Reafon 5 and notvvdthftanding the Heathens owned and woriliipped a Plura- lity of Gods, and that not one particular Sed of them only, but the practice of Idolatry uni- verfally obtain'd, where fupernatural Revela- tion was not known : yet in the very dark- eil times of Idolatry, there were not wanting Philofophcrs, who overcame the Prejudices of Education^ and in fpite of prevailing Cuilom, af- SERMON VI. 137 afferted the Unity of the Deity : and tho' in their practice they conformed to the Cuftoms of the Countries where they hved, and gave way to prevaihng Idolatry, and did themfelves pay a lower kind of Worfhip to thofe who were efteemed Deities by the unthinking Multitude ; yet in opinion they maintained the Unity of the Godhead, and aflerted one God, fuperior to all others, whom they called the Father of Gods and Men. And it is not improbable, but that Altar which was eredled at Athens to the Unknown God, whereof the Apoftle P^^/ makes mention in the 27th Chap, oi A5is^ 23d ver. was dedicated to this fupreme God ; be- caufe the Apoftle in that fame Verfe fays, Whom ye therefore ignorantly worjhip^ him declare 1 unto you. That many of the wifer Heathens did own a fupreme God, who was infinite i^ all Perfections, and was poffefTed of incom- municable Excellencies, is very plain from many of their Writings j fuch as thofe oi Por^ phyryy Plat inns ^ Plutarch^ EpiBetus^ Seneca^ Plato, and others ; and particularly Plato, in his 13th Epiftle to Dionyfius has thefe exprefe Words, That when he wrote gravely, and iaa ferious manner, he begun his Epiftle always with the mentioning of one God 5 but when he wrote in jeft, he mentioned other Gods ; and that this was the Mark by which he might be underftood, whether he was ferious or not. And Valerius Soranus has Verfes to this purpofe, as they may be feen in Augujline^ Book de Ci- vitate Dei, Book vii. Chap. 9. "Jupiter Omni- potent^ 138 iTjeDoSlnneof th&V\v^\tY. fotent^ the King of Kings, himfelf God, and the Father of Gods, and only God, Nay, Socratei was fo ftrenuous an Afferter of the Unity of the Deity, that he was a Martyr for that Caufe ; for he fell under the difpleafure of the Athe^ nims to fuch a degree for oppofing their Poly^ iheifm, that it coft him his life: but tho' he afferted the Unity of the Godhead, yet he did not fefufe to pay fome religious Honour to their Heathen Deities, in compliance with the eftablifhed Cuftom of the Country ; but it was of an inferior degree, not much unlike to that, which at this day is paid to Angels and departed Saints, by fome Chriftians. ■ -Yet tho' they afcribed a kind of Divinity to ihofe inferior Deities, they were, at leaft the wifer fort of them, far from putting them on a level with omnipotent y as a reward of their Virtue, in commemoration of the Good and Benefit they had done Mankind, while they were in Life. Some were raiftd to •that Honour, for their being the Inventors of ufefulArts: others on account of their Succefs in Wars againft the Enemies of the State. Yet they always put a difference, at leaft th^ wifer SERMON VI 139 wifer fort, betwixt thofe inferior Deities, and thefupreme Being, the Author of all things 5 whofe Unity they plainly afferted, and that from the Principles of the Light of Nature : which is a fafficient Proof, that the Unity of the divine Eflence is difcernible by the difco^ veries of mere Reafon -, fetting afide the clearer Light of fupernatural Revelation. "-'IF.' As this Truth may be known by the Light of Nature, that there is but one only livrr ing and true God, one Godhead, and divine EiTence ; fo it is alfo very clearly and expreffly ^ revealed in Scripture in many places both of the Old and New Teftament : * Hear^ O If- rael, the Lord our God is one Lord-, and in that fame Book, •f' See now^ that 7, even I ain he^ and there is no God with me ; I kill, a?id I mak^ alive y I wound y and I heal, neither is there any that can deliver out of my hand. And in the 4th Chap. 35th ver. Unto thee it was fiewed^ that thou mighteji know, that the Lord he is Gody there is none elje he fides him. And PfaL Ixxxvi. 10. Thou art Great , and doft wonder- ms things 'y Thou art God alone, XThus faith the Lord, the King ofl/rael, and his Redeemer^ the Lord of Hojis, lam the Firfi, and I am the Lajiy and befdes me there is no God, And Chap, xlv. 5. I am the Lord, and there is none elfe, there is no God befdes me. Chap. xliv. 8. Have not I told thee fro?n that time ? ye are even my Witneffes 3 is there a God befdes me ? yea, there is * Deut. vi. 4. f Chap, xxxii. ^9. % Ifui.xliv. 6. ^4^ T'he DoSirine of the Trinity. is 710 God, I know not any. Chap* xlvi. 9. Re^ tnemher the former things oj old, for I am God, ixnd there is none elfe ; / <^ni God, and there h none like me. The fame Dodrlne of the Unity of the di- vine Effence is alfo plainly taught in the New Teftament, Mark yi\u 31. There our Saviour referring to Deitt, vi. 4. calls the acknowledg- ment of the Unity of the Deity, the firft of all the Comraandments ; and Jefus anfwercd him, 'Thefirji of all the Commandme?its is. Hear, O Ifrael, the Lord our God is one Lord, And when the Scribe, with whom he is there dif- courfing, faid, ver. 32. There is but one God, and none other hut he ; he approved of his Speech, and laid, that he was not far from the Kingdom of God, The fame alfo the Apoftle Paul teacheth ; * As concerning therefore the eating of thofe tVmgs, that are offered in Sacri- fice to Idols, we know, that an Idol is 7iothi7ig in the World, and that there is none other God hut one-, for tko there be that are called Gods, whether in Heaven or in Earth ; as there be Gods many, and Lords many -, but to us there is but o?ie God. And, -f There is one God, and one Mediator betwixt God and Man, the Man Chriji Jefus. % ^^^^ Lord, one Faith, one Bap- lifm, one God and Father of all, who is abbve all, and through all, and in you all. Thus we fee, that according to the Princi- ples of the Light of Nature, and according to exprefs divine Revelation, the divine Nature, Ef- * 1 Cor. viii. 4. t i Tim.ii. 5. % Epkef. iv. 5, 6. SERMON VI. 141 Effence and Subftance is but one ; and there- fore, fince the incommunicable Name of th© fupreme God, J'ehovah, and the Works, and Adions peculiar to the fupreme Deity, are ap- plied to, and affirmed of thefe Three, the Fa- ther, Son, and Holy Ghoft, thefe three muft be this one fupreme God : othenvays there muft be three Gods, which is contrary both, to Scripture and Reafon. Thefe three Wit- neifes who bear record in Heaven, all on the fame level of Equality, are this one fuprem© God. According to the Text, there are thre« who bear record in Heaven, the Father, Son, and Holy Ghoft, and these Three are One. That the incommunicable Name^if- hovah^ and the Works, which none elfe can perform, but the felf-exiftent, independent and fupreme God, are affirmed of, and applied to both the Son and the Holy Ghoft, I have fuffi- ciently proved in a former Difcourfe ; when I was upon the Explication of thefe Words in general, There are Tbree that bear record in Hea- ven: and it fliall be more particularly evinced, when I come to a particular Proof of the pro- per and fupreme Deity of thefe two Perfons; therefore I fay no more of it here, but refer you to what was then delivered. The part of the Words, that I am at prefent upon, being these Three are One. And indeed the Unity of the Eflence of thefe three Perfons appears very plainly to be One in number ^ fince, as I fhewed on the laft occalion, that the Name, Properties, and peculiar Adions of the 142 T^eDoBrineoftheT^iniTY. the fupreme Deity are afcribed to each of them in the Scriptures both of the Old and New Teftament ; otherwife this palpable and gla- ring Abfurdity would follow, that the elTential Properties of the divine Nature, and the Ef- fence itfelf, might be feparated, and a Being might have all the divine Properties, and be capable of performing divine Aftions, and at the fame time not be partaker of the divine Eflence ; than which nothing can be more ex- travagant : for it is a dired: Con trad idlion, and is as much as to fay, that a Being may be God^ and yet not God at the fame time. From all which it plainly follows, that if each, and all of thefe three Perfons be truly God, they muft of neceffity be the one and fupreme God ; for there is none elfe : the divine Being has him- felf declared that he knows none elfe ; and it is ftrange if the Arians fhould be able to find out another. But here it is pretended, that this Doftrine of the Trinity in Unity, and an Unity of Ef- fence in a Trinity of Perfons, is abfurd, and in it felf a Contradiction ; therefore I fhall, for removing this Pretence, ftate the true Notion of a Contradidlion, and enquire how far it is to be found in the prefent Cafe ; whether the Contradidion lies here in the Abfurdity of the Thing, or in the Imagination and Fancy of the Arians only. Now, a Contradidtion is to deny and affirm the felf- fame thing, in the felf- fame fenfe ; to affirm that both is, and is ~|ipt, at the fame times and wherever there is a Con- S E R M OvH N(L . .t4 Contradidlion, it may be ultimately refolved t6 that Abfurdity at laft, that it is, and is not 5 for here lies the very Spirit and Effence of a Contradiaion. As for inftance, to fay, that three Perfons are one Perfon, and no more j that one God can, at the fame time, be three Gods: To affert, I fay, this, is to affirm a diredl Contradidlion ; or to affert any thing, which, by a neceffary Confequence, may be at length refolved to any of thefe, is alfo a ContradiiSion. But this, we contend, is by no means the prefent Cafe ; we neither aflert, that thefe three Perfons, the Father, the Son, and the Holy Ghoft, are but one Perfon ; nor that the one Godhead, fubfifting in thefe three Perfons, are three Gods ; nor do we affert any thing, that by a juft and neceilary Confequence can be reduced, and ultimately refolved to any of thefe abfurd Contradidlions. What we af- fert, is this. That the three Perfons, the Father, Son, and Holy Ghoft are but one God ; not that they are one Perfon, which alone is theContra- didion, becaufe that is both to affirm and deny the fame thing in the fame Senfe. Moreover, what we affert is, That the one. undivided Ef- fence fubfifts in three Perfons, not in three divi- ded Effences, which alone makes the Contradic- tion, if it was afferted -, but that is not affirmed by us : and therefore the Charge of Contradid:ion does not fall upon our Principles, in what we affirm concerning the Dodrine of the Trinity, But it may be farther urged. That though we do not fay, that three Perfons are but one 144 ^^ DoSlrine of the Trinity. t>ne Perfon, nor that the one undivided Et- fence is, or fubfifts in three divided Eflen- ces ^ yet we fay that which is equivalent to it, and that which may as much be re- folved to a Contradiftion, as any of thefe. In anfwer to which we reply, That it is abfo- lutely falfe, to fay, that three Perfons are one God, or that one undivided Godhead fubfifts in three Perfons, can be reduced to any of the • forementioned Con traditions by any juft In- ference from thefe Pfopofitions ; nor is it pof- - fible to refolve them into any of thefe Abfur- dities. 'Tis true, according to the Notion which feme entertain of the word Perfon, and which is the Notion that all the Arians underftand it in, it does infer a Contradiction, that there can be three diftindt Perfons, and at the fame time not three diftindl Beings ; for they under- ftand the word Perfon in the fame Senfe, when it is applied to the Perfons of the Trinity, as they underftand it, when it is applied to fi- nite Beings. Now when it is applied to finite Beings, a diftin6l Perfon always implies a di- dinct Being 5 and in that Senfe, according as the Perfons are multiplied, fo in the fame pro- portion are the diftindl Beings multiplied. And indeed to go upon fuch a Suppofition as that, and to apply the word Perfon to the divine Being in that Senfe, to wit, in fuch a Senfe, jis that the Beings are multiplied, according to the number of the Perfons ; to aflrrt three Perfons in that Senfe, and yet but one God, ©r one diyine Being, moft certainly would be a SERMON VI. 145 h very palpable Contradidlion. Bat this is the Miftake and Error of the Arians upon 'this head ; they underftand the word Perfon, when applied to the Deity, in the very farne Senfe, as when applied to finite Beings ; even in fuch.a Senfe as to import a Multiplication of the Beings and Eflences, according as the Perfons are mul- tiplied : whereas, according to the true Notion of the word Perfon, when it is applied to the Deity, and according to the Senfe that thofe, called the Orthodox, take it in, when they fay there are three Perfons in the Godhead, the word Perfon does by no means carry in it fijch an Idea, as if the Effences were multi- plied according to the Plurality of Perfons- for according to them the one divine infinite Ef- fence is but one and the fame, fubfifling after a different manner in all the three Perfons ; which different manner of fubfifling of the' one divine Effence in the Father, Son; and Holy Ghoft, is the true Foundation of that Diflindtion that there is among thefe Perfons. And it is not any Variation of the Effence, or Difference in the Subflance, or Nature of the Father, or of the Son, or of the Holy Ghcfi, that is the Foundation of their diflind: Per- fonality ; for that is the fame in them all, without any variation- that affe<5ls their Na- ture or Effence, which^ 1 fay, is one in them ail i but the only Foundation of their diftindt Perfonality is the Manner in which each of thefe Perfons are poffefs'd of the fame divine Effence. The different Manner that the Fa-' L ther 146 TheDoBrweoftheTKi'^iT'i* ther is poffefs'd of the divine EiTence from the Son and Holy Ghoft, is the Foundation of that Diftindlion which there is in his Perfon, whereby it differs from the Perfon of the Son and Holy Ghoft. Again, the peculiar Manner that the Son poffeffes the fupreme divine Ef- fence, is the Foundation of the Diftind:ion of his Perfon from that of the Father and Holy Ghoft : And fo of the Holy Ghoft, the Man- ner of the Godhead's fubfifting in him, being different from that by which it fubfifts in the Father and the Son, is the reafon of that Dif- ference which is betwixt his Perfon and that of the Father and the Son. So that the reafon of the Difference and Diftind:ion there is be- twixt each of thefe Perfons is drawn intirely from the different Manner, that the one and the fame Godhead fubfifts in each of them, and not from any difference in the Godhead itfelf 3 which is the fame in all of them, only, each of them poffefs it in a different and di- ftind: Manner. But if it be further objected, that it is im- poflible to conceive how the one divine Effence can fo fubfift in a different manner in the Fa- ther, and the Son, and the Holy Ghoft, fo as to denominate and conftitute them different Perfons from each other : I readily grant that it is fo. It is indeed impoffible for any finite Creature to conceive that different Manner in which the one divine Effence fubfifts in the Father, Son, and Holy Ghoft, whereby they become three diftind; Perfons 3 but then this is SERMON VL t47 is no Argument againft the Truth of it, that it is fo ; unlefs we fhall fuppofe that there is no Property, Perfection, or Excellency in the infinite Eflence of the Deity, but what we are able perfedlly to conceive and comprehend, which is an Abfurdity, which is contrary to the plaineft Didlates of Reafon. 'Tis enough for us, that we have fufScient Evidence that the Deity is One in Efience, and that there are Three to whom the divine Attributes and Per- fedlions are afcribed -, if this be true, as we have proved that it is, then it follows to a De- monftration, that there are three pofleffed of the divine Effence, tho' we are at a lofs to be able to conceive the Manner how they are pof- fefled of it, and to comprehend the different manner in which the Deity fubfifls in each of thefe three Perfons : but that it does fubfift in each of them, fo as to conftitute them diftind: • Perfons, that we know moft certainly -, both becaufe divine Attributes and Operations are afcribed to each of them in Scripture, which proves them poffeffed of the divine Effence; and alfo, becaufe fome things are afferted and affirmed of each of thefe Perfons, which can- not in truth be affirmed of the reft : which -plainly proves that they are diftindl Perfons, and that the Diftinclion of their Perfons is not nominal, but real. And here I would admoniffi thofe of the Avian and Anti'trinitaria?i way, of the high prefumptuous Arrogance they are guilty of, in imputing a Contradidion to that which is fo L 2 plain 148 7^^ DoEtrine of the't r i n i t v . plain a divine Revelation; and that only upoa' the fcore of their not being able to compre- hend it. Here they betray their Ignorance of the Nature of a Contradiction ; for before that any Man can with any reafon pronounce a thing a Contradiction, he muft know the Nature of that thing, whereof the fuppofed Contradic- tion is affirmed : it is not enough that he fays, he cannot fee how this, or the other thing can agree, and is confiftent with the Nature of the things for if he be ignorant of the Nature of the thing,, for any thing he knows it may be confiftent with it : fo that before any Man can with any ihadow of Reafon pronounce a thing a Contradi(ftion, he muft have a perfect; Know- ledge of the Nature of that Thing, to which any Property is affirmed to belong ; or at leaft he muft have the Knowledge of it fo far, as to know that it hath fome Property which is inconfiftent with that which is affirmed of it. But it is by no means enough to juftify a Man in calling a thing a Contradidion, when he can only fay, that he cannot conceive or com- prehend how it can be confiftent and. agree with the Nature of the thing ; he muft be able to hy more than that; he muft be able to fay, that he icQs> and knows fome Property or Quality in the Nature of the thing, with which that which is affirmed of it is inconfi- ftent y which is a great deal more than only to be able to fay, that he cannot comprehend and conceive how it can be confiftent with the Nature oi the thing: for thefe are two- tilings- SERMON Vr. 149 things very widely difterent, to be able to fee and difcern, tliat v/hat is. .affirmed of a thing is inconfiftent with .its Nature, and when a Perfon can only fay that he does not fee how it is confi^ftent with it; for it may be con- fiftent with the Nature of the thing, whether the Perfon fees it or not, whether he be able to comprehend it or not. And if a Perfon meets with one who afferts, that what is affirmed of a thing is confident with its Nature, whofe. Knowledge he can depend on that it is fuffi-^ cient to difcern it, and whofe Faithfulnefs he can rely upon, that it will not deceive him; he has reafon to believe that what is affirmed of a thing is confiftent wi4:h its Nature, altho' he- himfelf has not a faculty to be able to difcern gr comprehend how it is confiftent with the Nature of the thirig ; and if the Perfon, on whofe Credit he depends, be both of infinite Knowledge and infallible Veracity, he may be a,s infallibly certain of it, on his Teftimony, that what is affirmed of the thing is confiftent with its Nature, altho' he cannot comprehend how it is fo, as if he himfelf had a faculty to dif- cern and comprehend the Agreement of what is afferted and affirmed of the tiling with its Nature, and did himfelf fee its Gonfiftency with all its efiTential Propeities. For that Evi- dence which is founded upon the infallible Teftimony of one, who can neither be deceived himfelf, nor is capable of deceiving others, gives the Mind as fatisfaftory a Certainty, and as infallible an Affurance of the Truth of a thing, L 3 as 150 The DoEirine of theT'Sii^ir'^. as v/hen the Perfon himfelf fees the Agreement and Confiftency of what is affirmed of a thing, with the Nature of the thing itfelf, and its elTential Properties. And in many cafes, ef- pecially where the Subjcd", about which any thing is affirmed, is intricate and hard to be under ftood ; the Mind finds more fatisfaftion in relying on the Teftimony of one, who is known to be throughly acquainted with the Subject, and whofe Veracity is equally certain, than he has by his own Intuition and fcientifical Knowledge, and Intro fpeftion into the Na- ture of the thing itfelf. Now let us bring home this to the Cafe in hand, and ?^pply it to the pretended Contradiction our Ad- vcrfaries fay, there is in afferting a Trinity of Perfon s in the Unity of the divine Ef- fence : their way of reafoning runs thus. We cannot conceive and comprehend, how the one undivided Effence of the Deity can fubfift after three different ways in the Fa- ther, Son, and Holy Ghoft 3 fo as to con- ftitate and denominate them three diftind: Perfons : therefore we hold it a Contradidlion to affirm, that it is fo. Which amounts to no- thing fhort of this, that whatever they cannot conceive and comprehend how it is, is a Con- tradidion in tlie thing it felf 5 which is no lefs than arrogating Omnifcience to themfelves. For none but the omnifcient God himfelf can fay, that he conceives and comprehends every thing, that does not involve a Contradiction in the nature of the thing. Ijodeed, .if they could prove^ SERMON VI. 151 prove, that the fublifting of the divine EfTence in the Father, Son, and Holy Ghoft, fo as to conftitute them three diflindl Perfons, fuch as might anfwer to the different Charadlers afcribed to the Father, Son, and Holy Ghoft by the 'T'rinitarian Scheme; I iay, if they could prove, that this were contrary to any known Attribute and Perfection of the Deity, then they might with reafon impute a Contra- diftion to this Dodlrine. But lince they can- not do that, and yet fay, that the fubfi fling of the divine EfTence in fuch a diflin(fl and dif-^ ferent manner in the Father, Son, and Holy Ghofl, as is fufficient to lay a foundation for their diflindl Perfonality, is a Con tradition, merely becaufe they cannot conceive and com- prehend how it can do fo ; this is to make their own Conception and Comprehenfion the Standard and Meafure of the Truth of things : So that nothing can be affirmed of any thing in Truth and without a Contradidion , unlefs they are capable of difcerning and com- prehending its agreement with the nature of the thing. It is not enough, that an omni- fcient and faithful God fees, how it agrees ^ with the nature of the thing, and tells them that it does fo : unlefs they themfelves fee it, and conceive the Manner of it, it muft be pro- nounced a Contradicflion. If the Doctrine of the Trinity had any ap- pearance of being inconfiflent with any of the divine Perfe^Sions, it Would be with that of the Unity of the Deity i the Unity of the Deity L 4 is' 152 TheDoSirif^e. of the Trinity. is the only known Perfection and Attribute, which does but feem to be iiiconfiftent with this Dodlrine; but that its Inconfiftency with it is but feeming, and not real, will moft evi- dently appear from this, That the diftindl Per- fonality does npt flow from any Diftincftion of the Effence of the Deity : which is the fame, without any Divifion, in all ttie three Perfons; but it is only founded, asT hinted above, on the diftind: ways and manner, that'the one un- divided Effence .fubfifts in thefe three Perfons, the Father^ Son, and Holy Ghoft: fo that notwithftanding the Diftindlion of the Per- fons, the Unity of the Effence is maintained. If' the divine Effence^ which fubfifts in the Son, were different from that which fubliftsin the Father, or Holy Ghoft ; in that Cafe, the Plurality, 'or Triiiity of Perfons, would be ih- confiftent with the Unity of the Effence : but fince the Diftindlion of the Perfons flows from the different Manner of the Subfiftence of the divine Effence in the three Perfons, and not from any Diftindtion'or Divifion of the Effence it felf, w|iich is one and the fame in all the three Perfons • it foUov/s then to a demonftra- tion, that the Plurality or Trinity of the Per- fons is riot at all inconliftent with the Unity of the divine Effence. To make an Inconfiftency here, would be to fay,' that the divine Effence fubfifts in the Father, Son, and Holy Ghoft, foas that they are three Perfons, and yet but oaePerfon^ that is a Cohtradidion. But then that is not what vve affirm 3 what we affirm i^, . . . ^}^^|. S E R M Q N VL 153 that thefe three. Perfon^ are one Subftance, or Effence, which is far from being a Contradic- tion, however hard it may be to be conceived, as to theManner of it how it can be : but the Diffi- culty of conceiving of it can no more be an Objeftion again ft the Faft of it, or that it is, than the Difficulty of conceiving, how our Souls and Bodies are joined together, is an Argument that they are not join'd together ^t all. But moreover, it may be farther urged, that fince we are obliged to believe things which we do not underftand how they are, and cannot fo much as conceive and comprehend, how that, what is affirmed of them, can be con- iiftent with their Nature 5 if we carry the matter fo high, then we may be obliged to be- lieve the moft glaring Abfurdities. As for in- ftance, we may be bound to believe, as the Pa- pifts pretend to do, that the Bread in the holy Sacrament is tranfubftantiated into, and be- comes the real Body of Chrift 5 and fo we may be bound to believe what is both contra- ry to Sen fe and Reafon. To this I anfwer, That if the Belief of a Trinity of Perfons, in the Unity of the divine EiTence, were as contrary to the Principles of Senfe and Reafon, we fhould allow the Confe- quence, and own, that it would be abfurd to believe it -, but if it can be proved, that there is' a great Difparity in the two Cafes, the Ari- ^ns muft excufe us, if we embrace the one, while, with the greateft deteftation, we abhor the, 154 "The DoBrine of theTKii^ii^Y. the other; and our Reafon for it is plainly this. That the Doftrine of Tranfubftantiation is contrary to the plain Didrates and Report of of our Senfes, and inconfiflent with that known Property of Matter, That it cannot be in two Places at once, which yet that Docltrine fup- pofes it to be : fo that we not only cannot conceive, how the Bread and Wine can be tranfubftantiated to the real Body and Blood of Chrift ', if we could go no farther, we fhould have no Reafon to difbelieve it entirely on that head ; but we know, from the effential Pro- perties of thefe Elements, that they cannot be fo tranfubftantiated; and that it is contrary to their very Nature, and their eflential Proper- ties, that they fliould be fo tranf ibftantiated, which is more a great deal. But the Cafe is very different with refpefl; to the Dodrine of the Trinity of Perfons in the Unity of the di- vine Effence : for tho' we cannot comprehend the Manner how the Trinity of Perfons fubfifts in the Unity of the divine Effence, be- caufe we do not fully comprehend the divine Nature and Effence ; yet we cannot fay, that we comprehend that thefe two are a6tually in- coniiftent; which we muft be able to fay, be- fore we can, with any reafon, call it a Con- tradiction. Nor are we able to difcover any known Property of the divine Nature and Ef- fence, with which a Trinity of Perfons is in- confiftent. The only Property of the divine Nature and Effence, that fo much as feems to be inconfiflent with the Trinity of Perfons, is the SERMON VI. 155 the Unity of the Godhead ; but that I have proved juft now to be perfedlly confiftent with the Trinity of Perfons. But it is not fo in the other Cafe, in the Cafe of Tranfubflantiation ; for v^e are not only at a lofs, how to reconcile it with the Properties of Matter, but we far- ther fee, that it cannot be reconciled with them 5 and therefore we juftly reject that Doc- trine, as an abfurd Contradidlion j while we receive the other as an infallible Truth, be- caufe it is revealed by God, and we firmly be- lieve it, becaufe God has faid it , That thefe three, who bear record in Heaven, are one : altho' we are at a lofs, becaufe of the iinite^, and defective Comprehenfion of our imperfect Nature, to be able to conceive the Manner how they are one. However, we firmly be- lieve the Fadt of it, becaufe it is revealed, and does not contradict any of the known Proper- ties of the Deity ; and therefore it is capable to be attefted to as a Truth, by divine fu- pernatural Revelation. Other Objeffions, that are ufually made a- gainft this Doftrine, fliali be farther confider- ed, when the Lord gives another Opportu- nity. S E R- ( 156) SERMON VIL I John 5- 7. For there are three that bear record in> Heaven^ the Father^ thelVord^ a7tdthe Holy Ghojl : aitd thefe three are one. IN the preceeding Difcourfe I have endea- voured to ihew that the divine Nature and EfTence is but One, both from the Principles of natural and revealed Religion, and that the Unity of the divine EfTence is clear both from Reafon and Scripture. I alfo endeavoured to take off that Objedtion againft the Unity of the divine Effence in the Trinity of Perfons ^ that it is a Contradiction" in the nature of the thing, that the Godhead can fo fubfift after that different and various mariner in the Fa- ther, Son, and Holy Ghoft, as that they can thereby be denominated three diftindt proper Perfons. Without repeating what was then offered for removing this Difficulty, I fliall far- ther obferve fome other things, which may k.t, this matter in a clearer Light. And here let it be carefully attended to, that the Light of Nature is fo far from being able to SERMON VIE 157 to difcover an Impoffibility in the divine EC- fences, fo fubfifting in the Father, Son, and Holy Ghoft, as to denominate them three proper diftin^l Perfons, that there is no Principle of Reafon can prove it to be impoffible, even for a finite Spirit to have its Subfiftence in, and a-- nimate three different Bodies after fuch a man- ner, as they might be conftrufted three diftind: Perfons > and if fuch a thing does not imply a Contradi(^ion in the finite and imperfed: Creature, far lefs does this imply a Contradic- tion in the infinitely perfedl and incomprehen- fible Eflfence of the Deity, to fubfifl; after that various manner, as to be three diflindt Perfons* I have not propofed this Example with any delign to illuflrate that inconceivable Manner, in which the one divine Ellence fiibfifls in three Perfons, the Father, Son, and Holy Ghofly as if I thought there was any Analogy and Re- femblance between the one and the other ; no, there is no Example taken from the Creature, capable to fet it in a clear light , fuch is the in- finite diflance betwixt God and the Creature. And indeed, it has not a little tended to difpa- rage this facred Dodrine, that Men have at- tempted to illuflrate it by Similies taken from Nature, and to endeavour to bring it within the reach of their finite Underftandings, as to the Manner how it is : I fay, I have no fuch defign, as if I would infinuate any Parallel be- twixt thefe tw^o, nor do I fpeak of a finite Spi- rit's animating three diilindl Bodies, as if there was any fuch thing actually exiflent in Na- ture;. r^ 8 iTjeDoEirtne oftheTK i n i t y; tiire ; nor do I fo much a§ affirm pofitivelylthai any fuch thing is pofiible : only I fay, that the Jmpoffibility of it can't be proved, from any known 'Principle of Nature's Light s nor can it be demonftrated to be impoffible, from any Property peculiar to the Nature of a Spirit^ or from any of the known Laws of Union betwixt the immaterial Subflance of the Spirit, and an organized Body. And therefore, fince it can- not be proved to be a Contradidlion in the na- ture of things, that a finite Spirit may animate three diftincS Bodies, fo that the Union of it with them might cbnftitute them three diftinOi: Perfons ; why fhould it be accounted a Con tra- dition to fay, that the abfolutely perfed Spi- rit of the Deity, fhould fubfift after fuch a dif- ferent and diftind manner in the Father, Son^ and Holy Ghoft, as to denominate them three diftindl Perfons, and that in a proper fenfe^ tho* not altogether in the fenfe in which the' word Perfon is applied to Men, but in fuch a fenfe as is confident with the abfolute Uniorr of the divine EiTence. If, for any thing we know, fuch a thing might happen in the cafe of a finite Creature, there is not the leaft rea- {on to fufped: the Poffibihty of it in the na- ture of the thing, with refped: to the Creator; nay, although it could be demonftrated from the Nature of a finite Spirit, and the eftablidi'd Laws of Union between the immaterial Sub- france and an organized Body, that it is ut- terly impoflible for any finite Being to fubfift Cvfter any fuch different manner, or to animate ^ dif- SERMON Vll. 159 different organized Bodies, fo as that they might be denominated different and diftindt Perfons^ while they had but one common Spi- rit among them all : I fay, although this could be proved from plain Principles of Reafon to be impoffible, yet it would by no means fol- low from thence, that the infinitely perfedl and incomprehenfible EfTence of the Deity could not fubiift after fuch a various and dif- ferent manner, in the Father, Son, and Holy tGhofl, as that they might be denominated three diftinft Perfons, capable of thofe diftinft Charafters, afcribed to them in Scripture. From a finite Nature to an infinite, there is no Confequence 5 the infinitely perfedl Na- ture of God has an Infinity of Perfed:ions and Excellencies, which a finite Nature is not ca- pable of ^ we cannot by J e arching find out Gody we cannot find out the Almighty to PerfeBioyi. There are but part of his Ways known by us, and a little Portion of him is heard; by the Did:ates of Reafon we may feel after him, and clearly fee his eternal Power and Godhead fro?n the things which are made \ but by our moil: e- laborate Inquiries and moil ftudious Endeavours,- we are not able to find out the Manner of his. Exiftence. 'Tis true, by divine Revelation we arrive at a far greater Knowledge of God, and the Nature of his Perfedtions, than what is poffible for us to attain to by the mere Light of Nature ; yet notwithftanding all the Difco- veries made of him therein, we are ftill at a lofS;to fathom the incomprehenfible depth of his i6d iTyeDoEirineoftbelL's.inirY. his Perfeftions ; and when he reveals things concerning himfelf, and aflerts the Fadl of them, that they are^ we ought to give credit to him, and believe his infallible Word, tho' the Manner of the thing, how it is, fhould be never fo great a Myftery to our natural Rea- fon, tho* it fhould be never fo much hid from it, or incomprehenlible by it 3 otherwife, we render the fupernatural Revelation intirely ufe- lefs, or at beft we make the Book of the Scrip- tures to be no more than a Commentary upon, or Explication of the Book of Nature ; and what new Truths it reveals, which were not originally taught by the Principles of Nature's Light, are rejedled : which is to lofe the very Defign of a Jfiapernatural Revelation, the chief Purpofe of which iS to difcover to us things relating to our own Happinefs, and the Duty we owe to God, which are not difcoverable by the Light of our Reafon, and which the Light of Nature in no rational created Being could difcover, in its moft perfect State ; and efpe- cially which the Light of Reafon, as it ftands corrupted and vitiated in Man, lince his Apo- ftacy from God, is incapable of difcovering now in his prefent lapfed Condition. There are two ways by which we come to the knowledge of the Truth of any thing ; the one is by our own perfonal Intuition into the na- ture of the thing -, and the other is, by the Te- flimony of others, upon whofe credit we can de- pend. Now thefe Truths, which are difcovered to us by Speculation, and ©ur own perfonal In- tuitiojt SERMON VII. i6r tuition and Introfpeftion into the nature of the thing, are fuch as are revealed in a natural way,and known by a natural Revelation : and thefe mufl needs be comprehended by our natural Reafon, as far as v/c fufFer ourfelves to be perfuadcd concerning them ; for our perfuafion concern- ing them is founded upon our comprehending that Truth, of v^hich we are perfuaded, and upon our own perfonal Intuition of it, by fur- veying the nature of the thing, and compre- hending its agreement with it. But it is by no means fo with refped to thefe Truths which are revealed to us in a fupernatural way : it is by no means neceflary in thefe Truths^ that our Reafon be able to comprehend and difcern the Connexion betwixt the Subjecft and the Predicate of a Propofition, fupernaturally revealed -, or to fee by our own perfonal Intu-^ ition the agreement of the thing afferted, with the thing to which it is affirmed to agree and belong : I fay, it is by no means neceifary with refped to thefe fupernatural Truths, that we have a perfonal Intuition, or Comprehen- fion of this Connexion, as it is in Truths natu- rally revealed. It is enough with refpedl to thefe fupernatural Truths, in order to beget a cer- tain Perfuafion of them, that the Connedion be affirmed to be by him who is infaUible ; who can neither himfelf deceive, nor be de- ceived 3 altho* we do not ourfelves fee the Con- nexion by our own perfonal Intuition and In- trofpedion into the nature of the thing. And therefore in a fupernatural Revelation to re- M quire. i62 The DoSirine of the Trinit^j quire, that Truths revealed in it, fhould bei comprehended by us, how they are Truths j that is, how the things affirmed or denied, a- gree or difagree with their feveral Subjetfls, with which they are affirmed to agree or dif- agree, is to deftroy the diftindlion betwixt a natural and fupernatural Revelation. For in things fupernaturally revealed, the Perfualion of the Mind is founded on the Teftimony of God, who affirms the Truth revealed 3 but in a natural Revelation, the Perfualion of the Mind is founded intirely on the Man's perfo- nal Intuition and Introfpeftion into the nature of the thing it felf. And did the Avians^ and other Anti-trinitarians, duely confider this difference betwixt natural and fupernatural Revelation, they would never pretend to bring down the fupernatural Revelations of God to the Standard of their Reafon, fo as to fuffer themfelves to be perfuaded of nothing, but what they know by an Introlpeflion into the nature of the thing, and a perfonal Intuition into it : no, they would be perfuaded of a thing and firmly believe it, provided they had fufficient Evidence for it, that it was revealed in a fupernatural way, and that they had the Teftimony of Heaven to vouch tlie Truth of it ', were they never fo much at a lofs, how to comprehend the Agreement or Diiagreement of what is affirmed or denyed, with the thing it felf, and wxre it never fo much impoffible for them to be fatisfied about that Agreement or Difagreement by a perfonal Intuition and In- tfo- SERMON Vir. 163 trbfpeftlon into the nature of the thing it felf. For fuch is the deference which a fapernatu- ral Revelation juflly claims, and fuch is the -regard which we ought to have to the Veracity of God, when he fpeaks to us, that his Tefti- mony ought to be depended upon, tho' wd had never fo httle Evidence for the Truth re- -Vealed from an Introfpeftioh iritD the nature of the Thing. There are indeed fome Truths which we know both by a natural and a fupernatural Re- velation, v/hich we know both by the Light of Reafon and that of the Scriptures. But when the Light of the Scriptures is clear, tho' the other fhould fail us^ we have a fufficient Foundation for Affent and Perfuafion : and to fay, that we are to believe nothing delivered in the Scripture, but what our Reafon compre- hends, that is to fay^ what the Light of our Reafon difcovers to be true from an Introfp?c- tion and Intuition into the nature of the thing itfelf 5 is to confound thefe two forts of Reve- lation^ natural and fupernatural; which are in themfelves diftind:, and which lay a founda- tion of Affent upon diftinft Principles ; the one from the Knowledge of the nature of the things and the other from the Veracity of the divine Teftimony. Now to bring all this home to the prefent Cafe, and to apply it to this Docftrine of the Trinity, which is a pure fupernatural Reve- lation ; and which is beyond the Reafon of Man to difcern, that there is an Agreement -^ M z of 164 'TheDoSlrineof the'V^i^i^H. of this Predicate of three Perfons with that Subjedl of the divine Effence; or which is the fame thing, that it is incomprehenfible by the Reafon of Man to difcern, how three divine Perfons are yet but one God : The Objeftion which they form from hence is,That their natu- ral Reafon does not comprehend it 5 that is to fay, that they do not fee by any natural Light, the Connedlion there is betwixt three divine Perfons and one divine Eflence 5 and upon that account they rejed: it, as not being a Truth to be believed 5 becaufe their natural Reafon is not able to difcern, how the divine Effence fub- fifts in a Trinity of divine Perfons. But this, from what has been faid, will appear moll palpably abfurd ; becaufe this Dodlrine of the Trinity of Perfons in the Unity of the divine EiTence, is a Truth of pure divine fupernatu- ral Revelation \ and is not to be difcerned and comprehended after the manner that Truths, *which belong to a natural Revelation, are dif- covered and known; to wit, by an Introipec- tion into and Intuition of the nature of the thing it felf. The nature of the thing, to wit, the divine Effence, is an Objed: too big to be fufficiently furveyed and comprehended by the Eye of Nature's Light ; and there are Proper- ties and Perfections which belong to it, and may be affirmed of it, which the Reafon of Men and Angels cannot difcern and compre- hend, whether thefe Perfections and Proper- ties do indeed belong to the divine Effence or not > at leaft, how they belong to it. It muft SERMON VII. 165 muft needs then be abfard to the utmoft de- gree to refufe our aflent to this Truth, that there are three Perfons in the one divine Ef- fence, merely upon this account, that we can- not come to the knowledge of it, after the manner that natural Truths are difcerned and comprehended, by the Introfpedion into and Intuition of the nature of the thing. It belongs to another Clafs of Truths, to wit, thofe which depend upon a mere divine fuper- natural Revelation; and our Perfuafion and Belief of it muft be grounded on that Prin- ciple, on which the Belief of fupernatural Truths is founded, the Veracity of the divine Teftimony ; and not upon that Principle, upon which the Perfuafion of Truths naturally re- vealed is founded, an Introfpeftion into the nature of the thing. Our Inquiry therefore concerning the Truth or Falfliood of this Propofition, In the one di- 'vineEffence there are three divine PerfonSy muft not proceed after the manner by which we proceed, when we determine of the Truth or Falfhood of Propofitions, which belong to the Clafs of natural Revelation, by furveying the nature of the Thing. This is entirely a falfe Rule to go by in this Cafe : for this being a Propofition, which belongs to the Clafs of fu- pernatural Revelation, in our Inquiry concern- ing the Truth or Falftiood of it we muft pro- ceed after the manner by which the Truth or Falfhood of Propofitions are determined,, which belong to that Clafs. We muft inquire M 3 whether J 66 7^^ DoBrine of the Trinity. whether or not it be revealed in the Scriptures of Truth ; whether or not he ha? faid it, who cannot lye ; and if it comes out fo, that this is a Truth attefted by Heaven, we have all the Reafon of the world to aflent to it, altho' our natural Reafon can't take up and compre- hend how it is fo ; when in its own imperfect and narrow w^y it furveys the Nature of the divine J^ffence. For there is no Creature, no not of the moft exalted Rank, who can have fuch a perfe As for inftance, though we are not able to comprehend the Manner in which the divine Effence fubfifts in the Son, by which his Per- fon. is diftinguilhed from that of the Father, and Holy Spirit, becaufe of the Finitenefs and Weaknefs of our limited Faculties^ and be- caufe of the Infinity and Incomprehenfibility of the Deity ; yet we know from the divine Revelation moft certainly, that that divine Ef- fence does fubfift in him, and that he is pof- fefled of the fupreme Deity, though after an- other manner than the Father is; and that be- caufe the divine Perfedions are afcribed ta him, and Works were performed by him, which are peculiar to the Deity. Now if di- vine Perfedions are afcribed to him, he muft needs be poflelfed of the divine Effence, and the S E R M O N yiL 171 the divine Effence muft of neceffity fubfift in him ; otherwife, when divine Perfeftions are afcribed to him, they would be afcribed to hjm without any foundation : for where the divine EfTence is not, there there can be no foundation for claiming the divine Perfeftions^ for the divine Perfecftions, and thedivineEffence, which is the foundation of them, are infepara- ble, and the one can't poffibly be without the other. Moreover, fince we are aflUred from Scrip- ture, that divine Works were performed by our Saviour, Works which none can perforin but he who is truly God, fuch as none could produce who is not poffefied of divine Perfec-i:? tions, and fuch as were the EfFefts of Omni^ potency only; we may from hence fafely con^^ elude, that the divine Effence, and the fu- preme Deity fubfifted in him. For where the Effefts of divine Perfedtions are, there of ne- ceffity the divine Perfedlions themfelves muft be, which are the Caufe : for the Effect could never be produced without the Caufe. And if the divine Perfeftions are in him, the divine Nature and Effence muft needs be in him of confequence : for the divine PerfecStions can never fubfift, where the divine Effence does not fubfift. For, as Ifhewedjuft now, the divine Effence is the very Foundation of the divine Perfeftions; and to fuppofe, that a Being can be poffcffed of divine Perfeftions, who yet for all that hath not the divine Effence, IS to fuppofe the groffeft Abfurdity, and a down- 172 7T)eDo8irineoftheTKmiTY. - do\ynnght Contmdidlion : for it fuppofes him both to be God, and not to be God at the fame time. For to fuppofe him to be pofTef- fcd of the divine Perfedlions, that neceffarily carries in it the Suppoiition that he is God 3 and that he has not the divine Eifence, on the other hand, as neceflarily fuppofes that he is not God, So we fee what Abfurdities necef- farily refult from the Suppoiition, that our Sa- viour, the fecond Perfon of the Trinity, fhould have divine Perfeftions afcribed to him, and yet to have the divine Nature and Effence de-r nied to belong unto him. Again, the Art am and Anti-trtnitarians ob- iedl againft this Doftrine of the Trinity of Perfons in the Unity of the divine Eifence, that the Father is alone called God ; and here they cite the 17th Chapter of St. 'John^ 3d Verfe, where our Saviour addreffing the Fa- ther, fays to him, And this is. Life eternal^ to J1720W thee the only true God, And yudey Verfe 4. fays the Apoftle, There are certain Men crept in unawares^ who ivere before of old or- dained to this Condemnation^ ungodly Men^ turn- ing the Grace of our God into Lafcivioufiefs^ and denyifjg the only Lord Gody and our Lord yejus ChriJL Where it would appear, according to the Turn which they give to that Text, that the only Lord God is diflinguiflied from the Lord Jefus Chrift. As to the firft of thefe Texts, yohn xvii. 3. where our Saviour ad- drelling the Father, fays to him, I'his is Life eternal to kno%ii) thee the only true God -, from whence SERMON Vir. 173 whence it is very unjullly concluded, that the Father is the only Perfon in the Trinity who is the true God -, there is no fuch thing thee aflerted by our Saviour. For it is not laid, that the Father only is the true God, in oppo- lition to the other Perfons of the Trinity, who are the only true God equally as he is, but that the Father is the only true God, in oppo- fition to Idols, who are not the true God 5 for the Son and Holy Ghoft are that fame only true God which the Father is ; and there is no other true God, but that true God which the Father, Son, and Holy Ghoft are 3 all o- ther Gods are Idols, and Gods falfely fo cal- led. Thefe two are very different things, to fay that the Father only is the true God, and to fay, that the Father is the only true God ; thefe two Propofitions are of a very different Import and Signification : for the firft, that the Father only is the true God, excludes the o- ther Perfons of the Trinity from being the true God; but that is not afferted. But the other Propofition, which is the Propoiition our Sa- viour afferts, to wit, That the Father is the only true God, is perfectly con fiftent with the other Perfons being the true God alfo ; orily:it excludes Idols from being that true God which the Father is. As to that other Text in the 4th Verfe of yiiJe, where the Apoftle fays, There are cer- , tatn Men crept in unawares^ who were before of old ordained to this Condemnation^ ungodly Men^ turning the Grace of God into LaJcivioiif?ieJSy and tf^- ^^ DoEirine of the Trinit^. and denying the only Lord God ^ and our Lord Jefus Chrtjt : Thefe laft Wdrds^ and our Lord Jefus^ are explicatory of the other Words, denying the only Lord God, Foi* the Lord Jefus Chrift is the only Lord Gbd^ whom they denied ; and the fame Perfon is defcribed iDy thefe Words, 'The Lord Jefus Chrifi^ as was defcribed by the Words immediately pteceed- ing, the only Lord God. And the Apoftle is not fpeaking of, nor defcribing two diftina Per- fons, whom thefe ungodly Men denied j but of the fame Perfon ^ whom he calls both the only Lord God, ahd our Lord J ejus Chriji. So that this Text is fo far from being a Proof^, that the Lord Jefus Chrift is not poffeffed of the divine Nature, and the only and fupreme God, that it is the ftrongeft Proof of his true and proper Deity ; becaufe the Apoftle calls him the Lord God, and the only Lord God. Not that the Perfon of the Son is the only Per- fon who is the Lord Godj excluiive either of the Father, or the Holy Ghoft j no, for thefe both are the only Lord God equally with the Son : but, when the Son is here called the on- ly Lord God, it is only in oppofition to Idols, and not in oppofition to the other Perfons of the Trinity, in whom the one and felf-fame undivided divine Effence fubfifts equally^ and that in the fame manner as before, when the Father was faid to be the only true Godj it did not exclude the other Perfons of the Trinity from being that fame only true God as the; Father was s fo here, when the Son is called 2 the SERMON Vir. 175 the only Lord God, it does not exclude the Fa- ther, or the Holy Ghoft, from being that fame only Lord God, but only Idols, in whom the undivided Eflence of the Deity does not fubfift in any manner, as it does in each of the three Perfons of the Trinity, after their peculiar manner. Thefe are the Objections which are ufually brought againft -the Do<5trire of a Trinity in Unity. I fhould now go on to the particular Proof of the proper and fupreme Deity of the «on and Holy Ghaft : But this I fhall leave, till the Lord give another Opportunity* God blefs his Word^ and to his Name be Praije, SER- [ ^76] SERMON VIII. I John 5- 7. For there are three that bear record in Heaven^ the Father ^ the Word^ and the Holy Ghoji : and thefe three are one. HAVING before proved, that there are Three to whom the divine Attributes and Excellencies are afcribed in Scripture, and confequeiitly that there are three divine Per^ fons in the Deity, and that thefe three are one God, one iii their Nature and'Elience; and anfwered thofe Objedlions v^hich are brought againft a Trinity in Unity, and a Unity in Trinity ; and fhewed particularly the Weak- nefs of that Objeftion, That this is incompre- henfible by the Light of our natural Reafon 5 and alfo that the Doctrine of a Trinity of Per- fons is abundantly confiftent v^ith thofe PaiTa- ges of Scripture where the Unity of the divine Effence is aflerted : I proceed, according to the Method propofed, to a particular Proof of the SERMON VIII. 177 the proper and fupreme Deity of the Son and Holy Gholl, and their abfolute Equality with the Father, as to their Nature and Eflence, and all their eflential Perfedions ; notwithftanding whatever inferior Characfter they may fuftain, with refped: to the feveral Parts which thefe two Perfon^ adl in the execution of the Me- thod of Grace ; and that though the Son, as Mediator, in that refped: is the Father^s Ser- vant, and as faftaiiiing that Charader is infe- rior to him : and that though the Holy Ghoft, in the Oeconomy of Redemption, fuftains the Charader of the Father's Meflenger, and the Character of the Comforter fent by the Son, and in that refpedl may be confidered as infe- rior to them y yet both thefe Perfons, confide- red in their eflential Charadler, and with re- fped: to what they are by Nature, are abfolute- ly equal with the Father ; and the fame degred of divine Honour is due to them which can be claimed by him^ with whom jointly and infe- parably they are the one fupreme God. I begin therefore with the firfi: c^ thefe two Perfons, the Lord Jefus Chrift, the fecond Per- fon of the adorable Trinity. And in order to prove that he is the true and fupreme God, e- qual with the Father, and of the fame Nature and Eflence with him, I fhall do thefe things. I. i fhall ihew, that thefe Nam.es by which the fupreme God is defcribed to us in Scripture, are afcribed to him -, particularly, that the in- communicable Name Jehoyak, which is ne- N ver 178 T'he DoSlrtne of the T r i n 1 1 V* ver afcribed to any Creature, but only to the fupreme God, is given and applied to him ; and alfo that other Names of God are applied to him, which though they are in a figurative fenfe fome times applied to the Creature, becaufe they faintly refemble the Creator in fome fpe- cial thing, more than the generality of others their Fellow-Creatures do, yet they are applied to him in an emphatical manner, and afcribed to him in fiich a fenfe, as they are never afcribed to the Creature, even in that fenfe whereby they . are peculiar to the Creator and fupreme God. 11. I fhall fhew, that the Lord Jefus Chrift not only has the Names by which the fupreme God is deicribed in Scripture, applied to himj^J, but alfo thofe Perfeftions, Attributes and Exr cellencies which are peculiar to the fupreme God, are afcribed to him, and affirmed of him; even thofe Excellencies wherein the Splendor-, of the divine Glory does in a peculirr mannec- confift, and w^hich cannot be afcribed to any^. Creature 'of the moft exalted Rank, without incurring the Guilt of the moft horrid Blaf- phemy. . ^^ III. I fliall fliew, that not only the Attributes and Excellencies peculiar to the fupreme God, are afcribed to Chrift, but alfo that thefe Per- fections manifefted themfelves really to be ia him, and that he was truly pofleffed of. them, by the Efteds of them w^hich he produced. I Ihall ftiew, that fuch divine Works were pro- duced, fuch Adlions were performed by him, as could only flow from Perfedions and ExceU lencies •/S E R'M O N Vlif. i79 Itiicies which were truly divine, and which it. would have beeri utterly impoffible for him to produce and perform, if he had not been, in' the moft proper and ftriQ: fenfe, the bne only' and fupreme God. IV. I fhall (hew, that divine Honour, due to the fupreme God alone, was claimed by Chrift, and commanded to be paid to him^ and that Adoration was performed to him, and that even by thole who were under the infalli-^ ble Condudl of the Holy Ghoft; which they could not be fuppofed to give to him^ if he had not been owned by them really to be, what he gave out himfelf to be, the eternal Son of God ; that is, of the fame Nature andEffence with hirh : And that divine Adoration was not only paid to him, but he accepted of it as due to him, without difclaiming his Right and Ti- tle to it ; which would have been abfolutely inconfiftent with his being an innocent Man, if he had not been truly and properly, and m the ftridteft fenfe, the fupreme God. If thefe things can be made out fufRcienttyV it will appear to be abundantly plain, that the Lord Jefus' Chrift is a divine Perfon, in the higheft fen ft of the word, and equal with the Father, as to his Nature and Effence, and all effential divide Perfections. I. In order to prove the true and proper Deity of the Son of God, and his Equality with the Father, I am to fhew, that the "^^^- N 2. Names i8o 77)e DoSirine of theTtimx^. Names peculiar to the fupreme God, particu-* larly, that the incommunicable Name Je ho-* VAH, is afcribed to him 3 which is never af- aibed to any Creature, but only to the fu- pfeme God, as importing that Excellency and Perfedion, which is infinitely above the qoji- dition of any mere Creature ; and alfo that the. other Names of the fupreme God, which^ tho* they are applied to the Creature in a figura- tive knit^ yet they are given to him in that fenfe, in which they are incommunicable to any Creature, and in which they can only be applied to the fupreme Deity. And if this can be made appear, that the Name "Jehovah is an incommunicable Name, and not given to any Creature, and that the fupreme God claims it, to himfelf, as his own proper and pecuHar Name, expreffive of his incommunicable Glo- ry^, and yet notwithftanding the Lord Jefus Chrift, the eternal Son of God, is in Scripture called by that Name, then it wUl be abundant- ly plain, that he is the fuprenie God; fince that part of the divine Glory belongs to him, an^ is adually.by divine Revelation afcribed to ,That the Name ^^/6(w^/& i6 given to Chrift in Scripture, will plainly appear from the fojn lowing Paffages 5 ^' 7he Voice of him that crieth in the JViUernefs, Prepare ye the ^ Way of the Lord, (the Word is in the firft Language, Je- hovah) make fir eight in the Dejert a High- way for our God. Now that this is fpoken of Chrift '^ Jia. xl. 3. SERMON VIII. i8i Chrift, is plain from this PafTage being in Scripture exprefHy applred to our Saviour *> Jhis is he^ faith John the Baptift, that was Jpoke of by the Trophet Ifaias, Jaying, TheFotC€ bf one crying in the Wilderncjs^ Prepare ye the Way of the Lord, make his Paths freight, jTJt Anochei Paffige we have for the proof of this -f*, ^eli ye^ and briiig them 7iear^ yea^ let them take cou7ifel together : who hath declared this from a?icient time ? who hath told it from that time? have not I the Lord? the Word is Jehovah have not J Jehovah ? And there is no God elf e be fides me^ <^ j^f God, and a Sa- viour^ there is none befdes me. Look imto me, all the Ends of the Earth, for I am God^ and there is Jione elfe. Surely, foall one fay, in the Lord (the Word is, in Jehovah) have I Right eotclhefs and Strength, In the Lord, in Jehovah, foall all the Seed of Ifrael be jufi- fed, Now^ that the Prophet is there fpeaking of Jehovah the Son, the Second Perfon of the Trinity, and the Mediator betwixt God and Man, even of hitn who was in due time to be the Man Chrift Jefus, by taking on him the form of a Servant -, and not of the Perfon of the Father; is abundantly plain from the Defcription which he gives of him, which by no means agrees with the Perfon of the Fa- ther, and can only be underftood of the Per- fon; of the Son. And the firft thing that I would* obferve in the Charafter of him, who is in thefe Verfes ftiled N 3 JE- * Matt, iii- 3. t I^^- ^Iv. 21, ^c. 1 8 2 The DoBrine of the T r i n i t y. Jehovah, and befide whom there is no God elfe, is, tb.at he is the very fame Perfon to whom all the Ends of the Earth are called to look fo'- Salvation. * Look unto me^ and be ye Javed^ all the Ends of the Earth ; for I am God^ and there is none elfe. Now he to whom all the Ends of the Earth were to look, and from whom the fartheft Ifles of the Gentiles were to feek Salvation, was no other than the Lord Jefus Chrift, the Meffiah, he who was to come of the Root of Jeffe, -f- And in that day there JId all be a Kco^ tf y^ff^t '^hich jhall Jland for an Enfign to the Feojle, to him JJ:all the Gen^ tiles Jeek, Befides, the Lord Jefus Chrift, thro* the whole of the New Teftament, is defcribed to be. the Perform from whom the Gentiles were •to expeft Salvation, and to whom they are to look for Life. And our bleffed Lord applies this very part of the CharacSer, by which y^- hovah the Son \s here defcribed, to himfelf ; ^Jflhis Name JJoall the Gentiles truji. And in many places he is called the Light of the Gentiles 3 and when Chrift was preached to fhe Gentiles, Salvation is faid to come unto them. Another part of that Charadler by which fehovah^ this fecond Perfon of the Trinity, is defcribed, is, that to him every Knee Jkould koWy and everf Tongue Jhall Jwear, Now this in exprefs terms is applied to our Saviour in the New Teftament, as being a Prophecy of tjbe Mediator's being gonftituted Judge of th«: World. * Ver. 23. t \iu.^i. 10. H li'Iatt. xiL a I . S E R M O N VIII. 183 World . * For we fhall all Ji and before the Judg-- ment'Seat of Chrijl ; the Words are expreffly referred to, and applied to Chrift, of whofe Judgment-Seat mention is likewife made : For it is written^ As 1 'live, faith the Lord^ every Knee jhall bow unto me, and every Tongue Jh all confefs unto God. And we have a Phrafe to the fame purpofe -f- ; ^hat at the Name of Jefus every K?iee Jhould bow, of things in Heaven, and thi?igs i?i Earth, and things under the Earth : a?id that every Tongue fjould confefs that yejiis Chrijl is Lord, to the Glory of God the Father, Moreover, another part of the Character of the Perfon here defcribed, to whom the Name Jehovah is afcribed, and which proves that it is 'Jehovah the fecond Perfon of the Trinity, that is fpoken of there, is, that Believers are faid to have Righteoufnefs and Strength in him ; Surely, Jhall one fay, in Jehovah have I Righ- teoufnefs and Strength -, i?i Jehovah Jhall all the Seed of IJrael be jujiifed. Now that it is in the Lord Jefus Chrift, the Mediator, that Be- lievers alone have Righteoufnefs and Strength, and that it is through him alone that we are juftified, are Truths wherewith the New Tef- tament abounds fo much, that there is no room left for doubting of it. And therefore fuch Charafters whereby Jehovah is here de- fcribed, being the very fame by which he is defcribed all over the New Teftament, and by which he is diftinguifhed from the Father and ^N 4 the * Rom. xiv. 10, II. f Philip, ii. 10, 11. 184 TheDoSirine pfti)eTKiniTY. the Holy Ghoft, evidently prove that it 19 Clirifl the Mediator who is fpoken of, and not the Father. We have another Pafiage, where the Name yebovab is applied to Jefus Chrift the Media- tor; *" Sancfify the Lord, or, as it is in the firft Language, Jehovah of Hqfts ; and let him be your Jeer midymir dread* That this is not to he underfto.od of God the Father, but of Jehovah ,the Son, is plain from the very next Verie, where he is faid to be a SanBuary to fome^ but a Stone of fiunibling ajid Rock of oj- ^ fence to Jfrael : which fo exadlly agrees to Jefus of Nazareth the Mediator, and was fo particularly fulfilled in him, and can in no to- lerable fenfe be applied to the Father, that it is abundantly evident, that the Jehovah fpo- ken of, is meant of the fecond, and not of the firft Perfpaof the Trinity. But, which puts this beyond all difpute, this is expreffly ap- plied to Chrift the Mediator, by the Apoftle Peter 'j-5 Where fore alfo it is contained i?i the Scriptures^ Beboldy I lay in Sion a Corner-Stone^ ele^ly precious ; and he that be/ieveth on him (hall not be confomided, T^o you therefore that be- lieve^ he is- precious \ but to them which be dijb- bedienty the Stone which the Builders difallowedy the fame' is made the Head of the Corner ^ and a Stone of fumbling and Rock of offence^ to them who fiunible at the V/ord^ being dijbbedient^ whereto alfo they were appointed. We * Ifa. viii. 13. -f 1 Vtt. II. 6, iffc. SERMON VIII. 185 We have another Scripture w^here the Name yehovah is ufed * ; And the Peopkjpoke againft God^ and againjl Mojes ; and the L^ord fent fiery Serpents amofig the People ^ and they bit the Peo- ple^ and niiich People of Ifrael died> Therefore the People came to Mofes^ and faid^ We have finned^ for we have Jpoken againjl the Lor d^ (the Word is Jehovah) and agaijifl thee. Now this is applied to Chrift by the Apoftle Paul ; •f* Neither let us tempt Ch'ift^ as fome of them alfo tefnptedy and were defiroyed of Serpents, He who was z'^tdif ehovah by the infpired Hi- ftorian, and who is faid to fend thefe fiery Ser- pents, being tempted by the Ifraelites RebeU lion, to deftroy them, the fame is called Chrift by the Apoftle ; and he tells us, that it was Chrift whom they tempted, and that it was he who deftroyed them by thefe fiery Serpents, by exerting the Power of "Jehovah : though afterwards, to accomplifh his gracious Purpofes to Mankind, he took on him the form of a Servant, and veil'd his Glory which he had as yehovahy but he did not put off' the Nature, nor was he ever ftript of the Perfections pecu- liar to Jehovahy in the loweft ftate of his Hu- miliation. Once more, in || Ifaiah's Prophecy, we have an account of a Vifion which that Prophet had from yehovah, when he revealed to him that Judgment, which was to befall the People of the yewSy that they ftiould be given up to hardnefs of Heart, that they (hould not em- brace * Numb, xxi, 6, 7, 8. f x Cor. x. 9. || Ifa. vi. 1 86 "The DoSirtne of the Trikx^y. brace Chrifl the MeJJias, when he fhould come in the Flefh ; which Vifion happened in the Year that King Uzziah died 5 and at that time it is expreffly faid, that he faw Jehovah of Hofts. Now in the Gofpel of St. '^jfohn, we are expreffly told, that when the Prophet /- Jaiah uttpr'd that Prophecy concerning that Judgment, which was to befall the People of the Jews, when Chrift {liould come in the Flefli, that in feeing they fiould not perceive y and hearing they fhoitld not iinderjlandy nor he converted and healed ; it was when he faw the Glory of Chrifl in a Vifion : Therefore they could not believe^ becaufe that I/aias faid again^ he hath blinded their Eyes^ and hardned their Hearty that they fhould not fee with their Eyes^ nor underfj^nd with their Hearty and be con- verted^ and Iflsould heal the?n. And then the Evangelift adds, Hoefe things^ faid Ifaias^ when he Jaw. his Glory ^ andfpake of him. So that what the Prophet Ifias calls the Glory of Je- hovah, which he faw at that time, the Evan- gtYiHtJohn calls the Glory of Chrift ; and there- fore one of thefe Books muft either not be of divine Infpiration, or the Name Jehovah muft be owned to belong to Chrift. • Thus we fee from a variety of Scripturef, that, the Nam.e Jehovah is ufed of the fecond Perfon of the Trinity, and is applied to the Son by the facred Penmen -, which carries in it all the divine Perfedions, and is expreffive of neceflary Exiftence, and Self-origination ; and * xli. 39, .jo, 41. SERMON Vm. 187 and on that account is never applied to the Creature, but is a peculiar Name of the fu- preme God : and if it fhall appear from the Scripture, that this Name is abfolutely incom- municable to the Creature, as well as the Per- ffedlions which it comprehends in it, then, fee- ing it is applied to Chrift, it will abundantly prove, that he is the fupreme God, God e- qual with the Father. Now that it is an incommunicable Name, and never afcribed to any Creature, but only to the fupreme God, will appear moll: evidently from the following Scriptures; the firft is, * That Men may know^ that thou^ ivhofe Name alone is yehovah^ art the mofl high over all the Earth, There it is expreffly affirmed of the one only living and true God, that his Name alone is Jehovah^ and all Creatures are ex- cluded from any Right of bearing that Name; and therefore, fince it is peculiar to the fu- preme Deity, and at the fame time is afcribed to God the 8on, the fecond Perfon of the ho- ly Trinity, he muft of confequence be the fu- preme God. Again, the great God fays of himfelf, -f- / am the Lord : the word in the original \s,I am, Jehovah ; that is my Name^ andmy Glory I will not give to another. There the Lord him- felf tells us, that his Name Jehovah is his Glory, becaufe it is expreffive of thofe Per- feftions wherein the Glory of the Deity con- lifts ; it is expreffive of Seltorigination, Inde- pendency, S Pfalm Ixxxiii. 18. -f- Ifai. xliri. 8. 1 8 8 The Do^rine oft&eT'Siii^ir v. pendency, and neceflary Exiftence^ which are the Glory of the Deity. And therefore that Name can no more be given to any others, than the Perfedtions which are imported an^ involved in it can be afcribed to them. -^ Moreover, when the Prophet Amos is de- fcribing the Creator of all things, and therefore the iiipreme God, he tells us, that his proper and peculiar Name is "Jekovah \ * Seek him^ Jays he^ that maketh thejeven Stars and Orion^ and t timet h the JJjadow of Death into the Morn^ ing^ and maketh the Day dark with Night ^ that calleth for the Waters of the Sea^ and poureth thefn out upon the Face of the Earthy Jehovah ishisName. And the fame Pro^ phet gives another magnificent defcripticn of thofe VVorks, which are peculiar to God the Creator ; -f* It is he, fays he, that buildeth his Stories in the Heaveny and hath founded his Troop in the Earth -y he that calleth for thePVa^ terxof the Sea, and pour eth them out upon the Face of the Earth, Jehovah is hisName, Moreover this Name 'Jehovah was fo well known among the feivs, who may be pre- fum'd to be beft acquainted with the Ufe and Importance of Words in their own Language ; I fay, it was fo well known among them to, be the peculiar Name of the fupreme God^- and they had fuch a Veneration for it, tjiat they would never pronounce it ; but in place of it, they us'd fome other Expreffion, where- by they defcribed it ; fcmetimes they called it^ * Amos V. S. f Chap. ix. ^. . < SiE R M O N VIII. 189 ^hat Name^ or That Glorious Name^ or T[he Name which is not to be exprejjed : and particu- larly their Hiftorian Jojephiis tells us, that it Was not lawful for them to utter it, or fo much as to wrijte it,; which if any of them offered to do^ he was reckoned guilty of Prophaneneis and Blafphemy. : And therefore it is not to be met with in any Jewifh Writings of human Compofure. And even the Tranflators of the Septuagint^ as the Gr^^'i Verlion of the Old Teftament is commonly called, never tranflate the WQxd^ Jehovah otherways than Lord, but when it occurs, they always put Kupios in the place, of it; fo venerable were the very Letters of that Word and the Sound of it to their Ear&^' And even in that known place, Exod, vi. 3. where it is faid, By my Nariie Jehovah was I not known. ; which one would have thought by the .very i^^ of the place, they fhould have been, abliged: in.the Tranllation to retain this proper Name, and not tranflate it by any other; yet they, render it by another Word : which fhews a kind of veneration for that Name, e- ven to Superftition. Tho' it was not altoge- ther commexadable in them to carry the mat- ter fo high, yet. at the fame time it is a very pregnant Evidejice, that the current, approved, and eftabliflied Opinion was, that Jehovah was the peculiar Name of the great God; and that both among the Jews and Gentiles, and that it was not ufed of the Creature. A Teftimony of this nature, efpecially from the Jews, the mofl proper Judges of the ufe of Words in their I gb Tlie DoSirihe of the T r i i^j 1 1 y . their own Language, is of no fmall weight \^ tho' it does not come up to that demonftratiori-.. of the Point, which we have of it by the ex-^ prefs Teftimony of the Scriptures already cited/- Nay, not only was this Name Jehovah ufed only by the Jews to figriify the lupreme God/^ but this alfo obtained even among the Gentiles}j who worfhipped a Plurality of Deities, who^* had all their refpedtive Names ; yet they al-* ways put a difference betwixt thefe inferior- Deities, and fupreme yove ; which is nothing' elfe, but a Corruption of this incommunicable Name Jehovah , and this Name Jove was ne-^^' ver ufed by them to fignify any of the inferioir'? Deities, but only the fupreme Being. But here fome objedt, that this Name Jeho^^ vah is fometimes given to the Creature ; and therefore does not belong to the Creator; and confequently it is no demonftration of the proJ^ per Divinity of our Saviour, that that Name is afcribed to him. , To this I would anfwer, That we have al- ready proved, by exprefs Teftimony of Scrip- ture, that the Name Jehovah is the Name only of the true God ; and therefore to fay, that this Name is afcribed to any other, and * given to the Creature, is to fay, that the Scrip- ture is contradidory. And this Objed;ion, at the bottom, is of a Deiftical Extra^ ; tho* the Artam alfo make ufe of it, as indeed they are very frequently obliged to fly to the Deift for Protedion, and their Principles frequently .co- incide. But let us hear upon what Foundation they SERMON VIII. 19E they fay, that in the Scripture the Name Je- hovah is afcribed to the Creature. Here they make reference to feveral Scriptures, fuch as thofe '*, where the Altar which Mofes ereded is called Jehovah Ntjjt, that is, the Lord is my Banner ; and that erected by Gideon f*, is called Jehovah Shallom, the God of Peace 5 and where it is faid t, that Abraham called the Name of that Place, where Ifaac was to have been of- fered up, Jehovah Jireh, the Lord Jh all pro- vide 'y and Jeriifalem elfewhere is called, Je^ hovah Shammahy the Lord is there. But to name thefe Objeftions only, is to refute them $ becaufe they are Propoiitions concerning Je- hovahy and things affirmed of him, and not at all Names either of Things or Perfons. As to that Jehovah NiJJi, and Jehovah Shallom, they were not the Names of thefe Altars built by Mofes and Gideon^ but Infcriptions written on them J declaring, that they belonged to Jeho- vahy and were built at his Command. And when it is faid, that Abraham called the Name of the Place where he was to facrifice his Son Ifaac y Jehovah Jireh ; the Meaning is not, that Jehovah was the Name of that Place ; the proper Name of that Place was Moriah, and it was always known by that Name, and ne- ver called either by Jehovahy or even by Je- hovah Jirehy as its proper Name : but only Abraham would fignify here, by that wonder- ful Difpenfation and Interpofition of the di- vjgcie Providence, who provided the Ram in v>-. place '^ Exod. xvii. 15' f Judges vi. 24. % ^^'^' ^^"- H- 192 T*he DoEtrine of tBeTkmitY. place of his Son Ifaac for a Sacrifice^ that what . was done there at that time, might be an En- couragement to the Faith of others in future Generations. And when Jerufalem is called yehovah Shammah^ the Lord is there^ the Prophet .only is foreteUing the Prefence of" Chrift with the Church, the New Jerufalemy that he would be with them always to the end of the World -, which was a Promife made to the Church, and renewed by Chrift himfelf, after he came in the Flefh '^\ Again, when the Ark was carried up to the City of Davidy the Pfalmift upon that occa- fion fays, that ^yehovah wefit up with a Shout ^ even the Lord with the found of a Trumpets From whence they infer, that the Ark is called. yehovah ; but there is no fuch thing intimated there, as if the Ark was called yehovah % but only upon the Ark's going up, the peculiar Prefence of yehovah^ who dwelt between the Cherubiins^ went along with it. The fame will ferve for a Solution to that Objeftion, z that the Ark is called yehovah^ becaufe when the Pot of Manjia was laid up before the Te- ftimony, it is faid to be laid up before yeho-- vah\ but it is not the Ark that is there called yehovah^ but the divine Majefty, who had taken up**'his fpecial Refidence on the Mercy- ^ Seat, which yvas over the Ark, who is called \ yehovah,. Moreover, it is farther objeded. That the Name yehovah in the Old Teftament is ap^ plied ^ * Matt. XjXviii. 20. f ?fal.xlvii.5. I .^^ § E R Mb N VIIL ■ig^ ^tied to ^"Angels, \nS tWefote it Is not tfiiei)riD-> per t^dme'of the liipreme.God. '^ \ -^'^To which I anfsX^er, 'That this Name J^- iovab.iiizW the Old Teilament, is never given to any created An^^^el : it iS indeed given td the Angel of the Ccvenajit, 'the fecojnd Perfon bf th^ Trltiity, Whd iinder the dld-Teftametit pifpenfation frequently, tnade his App'eararice to M^n; before he for good and all tddli to hirhfelf the hurhan Nature into a |)erfonal tJ- nion with hi$ divine; and when in that Chi- f after,' as the Ahgd or Meffenger of the Co- venant, he appeared to t&e Fathers under thfe Old Teftament, as a Preliide of his future In- carnation^ he did riot kftVa^ a fimple Meffen- ger-''as if he had Ibteeil^ ^ ^^f eated Angel only, ferit'^'of the .Fadier- ttr reprefent hiiily a^ his Amhafla'dbi^ to Men ^ bat Waded as ^j^^io'i;^^ himfelfj which Name he bore as the Angel of the Govehant : for he both claimed ahd'atldw'ed divine rtorionr to be paid hfen, which would have Been iitterly inconfiftent with hi!^ Charac- ter,' knd what he wotild n'eVer have been guitt}?^ of, if he had been a fimple MeHenger, Am- baffador; or Reprefentati^e 6fily of ye/:ovah. When ArtibaiTadors or Repretntatives of great Perfons a6l in their Mailer's Name/ if they are faithful, they do not ufurp that perfonal Ho- nour due' only to their Mafters ; bdt they adl and fpeak, and behave theftifelves every other Way, becoming their inferior Station, as Am- bafladors and Reprefentatives : but the Angfel of the Covenant, v/hen he appeared to the O Fa- 194 T^heDoBrim ^ the T r i^ i-t y . Fathers, he {hewed that he. was j^ey^'u/^/* him^- felf, in his whole Deportment, and. claimed a^d accepted of all the Honours doe, tofu- prenie peity. Which is plain from , the Ap- pearance of ^his MeiJeriger of the .Covenant to Mojii^ when he waa^kceping j^^/;6r/s Sheep "^^ it is faid, .7|?^ Angd\ of the Lord, appeared to ,him in\(i Flame .of. Fire cut of- the rnidjl pf^ n Bujh : and t]his Angel is expreffly called God, •f^ Cod called to him out- of the Bufi^, and this Angel claims to himfqlf the Title and, Honours of^tjie fupreme God^ for hefaid to A&y^^, j] /. am the ppd of thy Father^ the God of Ahrahayn^ Ifaac^ and yacob : amd it is faid that Mofis hid, his Face J for he was afraid to look upon God* ^ And afterwards, when Msfes aiked the Name of this Meflenger and Angel of |he Covenant^' apd v/ho he fhould fay to the Children of If rW he was who fent kim, he gaye. him this Anfwer,. yhox bis- Name was, I AM^.x-HA'p.'^ I , KM.'y -X-^And God faid. unto Mofes\ tlmsfiak thpu j^yfynto the Children of Ifiael^ I AJyi; hatb{. fenfmeiiritoyoUi . Where ^tne Angelipf the Cor- venant affumes th^f^CJ^harad^r . oflth^ fuprem«^. felf-exiftent, unorigjn;ate4 Beirig^ which is. in7«i-. finitely more than his 'Cpi^HiifTion could. have*- borne him to and fupported him ia,, if he^ had* /:- been barely tne AmbaiTador or Reprefentative. ' qiy^ho^ab^ and ml Jehovah himfelf. .^Jvlo^eover, this Angel of the Covenant re- ceive^/.divine Worfhip and Adoration fromr^v y^cobj when he pray'd to him in thefe Words,^' ?. ■^:. ■., *rhe * The, Angel that r^aeemed me from^ all Evif^ hkfi /;&V L^^5 ^ whJch is f^r fr^ thfe BeKa- Viourof a mere created Angel i For thefe', iiich ^ of them as.are ftot in_^ falfe^^ State,. l^Fujc ^^'this Homage, as tliaV wKicK does not Belong "to them. *Tis truCj the evil Angels, who have ^'ferfaken-their firft ftafe^ affed: divine Honours, ' &!nd 5^/^;f. yould have tempted our Saviour liihifelf. to -pay. it to him ^ l5ut fuch of th^r^i **k"s have continued in' their Obedience, rejedtit with the gceateft Horror and Indignation, as .; an Incroachmeht on the Dignity of theirMa- "fter,.' when they ire npon any occafioh fent hy ."hir^y as hi$ l^ieflengers and Ami^aff^ .^rid ^kccofdingly, ;^efe,e" that, the Angel, who was ^feht to j4)^, to rnake' a' Revelation ta hini, 'atfoliitely refuied divine W<)rihip. Before tKe A,ngel fartiier i'iiformed him vvho he was, y^^ ^dfd not kn6w,"btit the Anger^^hq converfed Virith i^iiii^ had^ b'f^ thd Angel of the Cov<^- ii^nt,' wHd wa§ ^WHt '^tb' appeaf fo frequenil|r to the Fathers, and to whom he knew 'they paid divine Homage, and therefore he was for doing the fanie to this created Angel j but he declined the Honour, arid would by no means be worfhipped. i(^^4^i\f4^^fa'^ ^^^fi thingt_ and heard thern^^^ 'wbtml had heard ajid feen^ I fell down tfmmjh^ejore the feet of the Angel which jhewed meiheje thhtgs-, then faith he unto me^ See thou do it not^ for I am thy Feh low-Servant^ and of thy Brethren the Prophets^ md of them which keep the Sayings of this Book i O a li'af-* • Qen.;clviii; 1 6. t Rev. xxii.9. '^■^66 fbe boSffins' of tkTii^iTs. ^m^Jbi^ Go J. . Here the Aiigel giy^ the Res^- '"Jfeti^Viiy he refufed'and dedmed ^dwine rig- :niage; and if is the'lame wlffimat wifich our 'Saviour gave to Satan, to wif/ that none have <^ PaiEfi to divine Worfhip, but'moTe who are by Nature Gpd_: and if the'ArigiLpf the .Co- ^venaiit had not Been God. Tie woiitd Save "de- ^clined being worflaipped by the Fathers pinder ^the Old Teftament, and by his Difciples uri- -def theNevv. ' ' ' - « mC. j. -..3^ , Thus we fee tMtthe N^me Jehovah'is^'iSin 'Incommunicable Naeie^ being expre0ive* of .Self-Exiftence aiid ippreme Efeity, and is n^- ^Vef applied to ^. mere Creature, were he of ^hevef fp high ^ Ra^k -, and yet that this ;f^ame, 'Which is the proper Name pf the fiiprenae 'jGod, and his alone- is applied to Chrift, isTa 'P?^5« ;Arguri)ent of his fiipreme Deity ; ; for ifaia Glory the 'Father would riot give to ap^r ?^er. no not to the Son, .if he was flpt God'|y Nature. •^" : ;, '' orii ^ 01 ':; ■' \ ' ( 197 ) S E R M O N IX. - . r ^ I John 5.7. For there are thre^that hear record in Heaven^ the Father^theTVord^ and the Holy Ghojl . : and tbefe three are one., WE have "Teen in /the preceedin^' Djf- couffe, that the incommunicable' Name of God; even ye^f^dtX^Vs, given to orir Saviour in Scripture j we fhall likewife find, that other Names of the Deity afre'aibribed^' to' him 'j and that too, in a fer^fe; in which they can only be given to the'trye God, to Wit, Lord and God. "fis^rae, tnefe Nam^3[ are given fometimes to Creatures,, in aji improper' and figurative Senfe, becaufe.of fome faint' Refemblance which tbefe Creatures have of the divine Perfections^ but whenever tfaefe Names of Lord and God are given to the; Creatures, they are always determined as to' the Senfe of them, and fo cautioned, by fome Epithet annexed to them, orby Ibmethingin; the Context, w^hich fufficiently fecures us from n)iflaking them, as if they were given' and ap- plied to them in a proper Senfe : but when O X thefe ,T » J 9 8 T'he DoBrme'of'the Trinity, thefe Names are applied to our Saviour,, tb^ Epithets which accompany them, and the:^ 'Content where they are applied to him, are/ fo far from difcovering, that they are applied to him in ^n improper and figurative Senfc, that they determine fufficiently, that they are to be taken in 'ti -proper Senfe, in the fame proper and ftridt Senfe, as when they are ap- plied and afcribed to God tlie t'ather. As forinftance, the;woni Gc>t> isfometimei. afcribed to the finite.^ Grejfty re :^ but that we may not be led to Idolatry by fuch aji Afcrip- tiori of the Name of X^t Deity to it, and in- duced to pay that Honour to it,- which ig- qnly due to God the Creator, the Holy Ghbff, who indidt^d the Scripture, fufficier^ly guardsr- us fi;Dm any Miftal^e, |py adding fomediminu--/ tiYe , Character, whereby we may know, that, the word God is ppt meant in a proper, but? figurative Senfe. Thus when the wor^ Goq-^ i? applied to Idols, they are called '^trange\ dcds^ Molten Gods, Jsfew Gods-, and ithofe,^ who worship them are called Brutijh, of^. Foolijfj : and when the word God is applied? to Princes and ereat Men, at th^ fame time . there is fomething added, wliich fliews, that t|iey are not Gods by Nature, that they are^ npt th^ trpe God in a proper Senfe. Thusj. Priqces ar^ called Gods ^ j but then at thc'i fjjme time it i? declared, that thefe Princes^ , who are called Gods, are liable to be controlled '' by the great and only true God ; God Jlandeth, ' " ' ' ' ' ^ Vk f Pfalm Txxxii. i. ' S E R M O N IX. m ' iff the Congregation of..^ui^M1^htyi'y among the Godu And Ja the fanie Pfqlm.-ff they are again called -Gods \ but at )the feme time it is declared, That 'they (}:>aU''dk- lik£ Men. It is alfo faid, Uhatlsfloit^was'a'God /a Pharaoh* J but at 'the fame time.itfsf de- clared, that he was hul ■ a fnaJe God y 'thatisy- not a God by Nature, bat: thc'-'^grfeit G6d''4 Minifter : fo that none'Jare in 'any danger of miftaking fuch for the true God, and {paying divine Honours to them. But the Cafe is in- finitely Ofherwife, when the word God is ap^ plied. and aferrbed to the Son, the fecond Per- ion of the Trinity; there i^ no diminutive Epithet added to him, whereby we are guard- ed from miftaking him for the fupreme God. The term God is applied to hfm abfolutely, without any thing added in the Context to de^? trad: from his being God by Nature, God hx the ftridteft and moft proper Senfe ; as is plain from the PafTage, T'he Wqrd was with God, and the Word was Qod^. Nay, fo far is the Context here from infinuating any thing to de- tradl from the proper Deity of the Son, who is called God, that there are other Epithets added, which prove him undeniably to be the fupreme God, God in theftridleftand moft proper Senfe of the Word -, far 'tis exprefsly faid, that alt things were piade by him^ a)id that without hi7n ' was not any thing made that was made 1^: which Charafter of Creator of all things, is the chief A. O 4 Ground ".^ Ver, 6, 7. * Exod. yii. i. || John i. i. JVer. 5. 20Q "TheDoBrin^ of thayt r i n i t y» Ground on which the Father himfelf claimfi divine Honours. We have nnother'T^xt of Scripture, where the word God is applied to our Saviour, and fuch Epithets along y/ith it, .as are.fo far from determining theSenfe of^it, as . If it was- ap- plied to him only iniprpperly and in a • figu- i*ative man ner, that ,'they clearly prove, that it isjipplied'to him in the' ilridteft and moft pro- per SQlife,. even in fuch aSenfe as does not be- long 'tb the Creature, and can only be affirm- ed of him y/ho is the iiipren^e God. The Text is this, T^jy ThrQney O Gody is for ever and.ever:^,: now" that tliis is fpeken of God the Son, and not of -God the Fatner, is plain from its being applied exprefsly to the Son, by the/Apoftle' Paul', But imto th^ ^on he faith ^ thfTbrone^ O Gody is for ever and ever -, a $'cepter spf l^ighteoufnefs i^sHhe Scepter of thy. Kingdom -f. Now. t;hpre are in the -rfalra Epithets added tp. the. jsfa^me of God, by whicH he is exprefsly cabled, which plainly deter- mine it to be takeAiri^ .^ri<5l and proper, and not in a figurative Senfe^ for there is an ex- prcfs Gomraand given to . worfhip him, He is thy Lordy and^^worfiip thou him || ; and it i^ faid, that his Name fdodl he remetnhered in all Generations y and that the. People ^o^ll praife him for ever and ever ^, Thefe are by no means diminutive Expreffions to detrad from, the proper Deity of God the Son, as if the. word God were applied to him in an inferior • Tfrr xly. 6 * f Heb, i. 8. fi Ver. 1 1. % Ver. i;.' b! ,v.. ,s^^.-%i4. o^r^.,;x. . 201 genfe, than that in which it is applied to ihe J'ather. *^is true, as j:here are E^^pref- fion'Sy which to a Demonftration prove, that the word God is apphed to him, in,- the ftrid:- eft and moft proper Senfe 3 fo there are things affirmed of him, which could not be faid of him, if he had been God only, ^nd not M^r^ alfo 3 for the Mediator, there def^ribed is held forth to us/ as one who was to I^ave two Na- tures in one Perfon, And as thefe Expreffions, which can only be underftood v/ith refpedt to hi^^ Deity. prOTC, that the word God is ap- pIi^^,,to hini, fa thefe bthet'j^xpreffion which cannot be under-. Ilood of the Deity, nor applied to that, ihew, that there was alfo another Nature to be in the Mediator, to which thefe inferior Cha^. rafters belonged : as when it is faid, that his God Ihould anoint hirn with thp Oil of G.ladrl nefs above lii$ Fellows, that k to be under-^/ flood With refoeft to his human Nature; and if it was not lor this^ that he hath two Na- tures, the Defcriptipn given pf him would be pothing elfe than a Heap of ContradiftiQns. ]Put on th^ Suppofition, that the Mediator hath two Natures in one Perfop, a divine and a human Nature, it is eaiily accounted for, why the Defcription of his Perfon flbould confift of Charafters fo infinitely different from one another, even bejcaufe he was to have two Natures, as widely different from ^^9 another, as tb^fe Charaflers the;»felves are, jBO 2 The DoElrine ^ /^^ T r i n i t y. are, by which his diftinft: Natures are dfer fcribed, that is to fay , infinitely difFererit. There is another Scripture, where the Name of the Deity, Gpd, is applied to our Saviour^ and that is. Feed the Church , of ^God^ which he hath pur chafed 'with his own Blood K Here the Church of God is faid to be pur-^ chafed with his own Blood, which determine^ the Senfe to be/ God the Son, who purchafed he Church ; becaufe neither God the Father, nor God the Holy Ghoft, did ever affume the huniaa Nature into a perfonal Union with the divine J and' therefore they never had Bloody that is, the human Nature, wherewithal to pur-, chafe the Churchy and therefore this Text can only be underftood of God the Son, who was made Flefh, by affuming the human Na- ture into a perfonal Union with the divine. Since then, it can only be underftood of God the Son, and not of any of the other two Perfons of the Deity, the name God^. being applied to him, is a Proof of his proper Deity; for this reafon,that the Church, whichhe is here faid to purchafe with his own Blood, is called his Church, Feed the Church of God ^ he is declared to have a Property in it, which raifes him infinitely above the Condition of any created Being; for no rnere Creatiife.can claim that high Prerogative, that the Church is his, the Church is the peculiar Property of him, who is the true God, God by Nature. And therefore W€ fee, that an toereft in the Churqji, ' Afls XX. 2S. SERMON IX. 2G1 Church, as a divine Prerogative, is in a pecu- liar manner afcribed to God the Sqn ; and o- thers, who are mere Creatures, are intirely excluded from all right of Property in it, by the. Apoftle, when he fays of our Saviour, that tie was counted worthy of more Glory than Mo^ fe^"in 'as much as he^ who hath bu tided thel Hoitf^^ hath more Honour than the Hoiife *. And^ Qur Saviour's Property in the Church is farther- illuflrated by a comparifon of him with Mo- fes^ who was but a Servant in God's Houfe, the Church : but our Saviour is a Son in his own Houfe, by which he is diftinguifhed from»-" a Minifler, Ambaffador, or Reprefentative of* the Father ip his Church, as Alojes and others^ to whom the Title of God is given \n an im- proper and figurative Senfe. Chrift is the Proprietor of his Church himfelf, becaufe he>^- i§ the Builder of this Houfe, as the Apoftb argues ; and that he not only buih his (j^hurch^, but alfp built, that is, created all things , He^ fays the Apoflle, that built his Church is the Builder of all things, he that built all things is God-f'y God in the ftridteft and moft proper Senfe of the Word. And indeed our Saviour's building this Houfe of God, his Church, is as evident a Demonflration of his proper Deity, as his being the Builder and Creator of all things; nay, the divine Perfeftions and Excel- lencies of the fupreme God have diiplayed themfelves, in a more eminent degree in our Saviour, in his being the Builder of his .iw^i- Church, ♦ Heb. iii. 3,4, 6.. f Wr. 6. 204 7^^ DoBirine of^heX iii ^ i t y, Church, than what theydi3^ in liis being thj^ Builder of all other fhin|s. So. that the rro4 priety of Chrift in his Church, -as thefitiilder of - it, having purchaifed ^ ij*^ with hi^ 'qWH. Blood, is as plain k Demfiniftiytion of his '^fbP per Deity, as the Charadber of being the Crea- tor <)f all things, is a Demonftration of the proper and fuprerhe Deity -either -of the Fa- ther or the Son. From allv/hich. it plainly follows, that, firice the Title Gbd'i.s ^Iven 'ib. tRe-fecond Perfon of the •Trinity; and tftat toOj with an additional Circurnftarice deter^ mining, that that Title is afcribqtf to him in' the higheft Senfe, (in a proper, and not in a figurative Senfe) fince he is here fa id to be the Proprietor of the Ohurch, and the Builder of all things ; it follows to a Demonftration,, that therefore he is the true ;^nd fiipreme '^ We haveanother Paflagetyf Scrlptufe^-Hvhere the name God is applied -tp Jefus^ Chrift ^ Be-^ hold a Virgin Jhall conceive md iear a Son^ and Jhall call hi^'- Name Immani^el.*; corn- pared with what we had in "St, 'MattieiVy' where this Paffage rs^ applied tb Chrift e!x-* prefsly ; the Words are thefe': New all this ^iffas done, that it fnight' be ftiljtlled^ which was Jpoken of the Lord by the Prophet^ faying^ Be- hold a Virgin fhall be 'with Chi la ^ and pmli brmg forth aSon^ ^and they Jk all call his Name'^ Immanuel ; 'hvlnch, being interpret id, is God' with us +. Now th^t this is to be underftood * Ifa. vii. I4» t ^^2.t. X. 22, &c. .fn-i T!g.:^- 1^-. ^ Q -N . IX. '205 ^'bf Go4%.e Sciii,. and not of God the Father, ' h plain, in that he, who is here called .God •^^ith^tis, i^ the fame, who was born of" the '^\fit^n ' di, to ' his human Nature, even Jefus ; Tfor the Father never aflum'd td hitnfelf Mtihat 'Iiuman Body, which was born of the yirgin: ' belides ' the Phrafe, G^^'te^/ZJ^i//, determines It plairtly to.be the fecond Perfon of the Tn- *■ Jiity herb fppke of. Foraltho' the Father, by -^virtue;'*of Bis Orhniprefence, rriay be fairf, iii a •'^eneml Serine, to be with xis^, ^^ he is with all ihings ; yet this Phrafe, God with us, ^ denotefs ^a' mote emphatical Senfey it holds etit to us ^he'Preftnceof God the St)n,- in a more emi- -'jlent aiici ipecraL Manner, wen Jhis -p^rfonal ' tJmoir Vith ^biTr Nattire^ and in it tabernaclm^ %^.^fotn^, {ttne here in^the ^orld. - And it Is 'ixplaiiled fey another Phrafe, of the fame Mr •portante, by. the Evangehft J^^^; ^, where the ^Word,_;' \yh6' ih the prec^eding Part of thlt Chapter was faid 16 be wkh.Gcki, ^andis laid ^Xol^e GM^ W thctt laM to^ be^^^mai^if^fed ih ^ fM^ iridj'to dwd! a^ ^W^i m^d/^of P/efh^ arfd;tme(t (^mon^ liL' 'Ifhis ^iff^^jfe^^^i^^/, ^Gqd:i^ithus,^ is further^eS^ '^Mh%)6y ther Apoftie Paul, wjio iliie^ 1 Chf ifH ''God mmf '^'^ ^^"^ Moreover, bur Saviotir n'Ot only called God ^y the fame Apoftle, but iah Epithet is anhex^ fed, which proves him to ^ God in the high- eft Senfe of the Word 3 thb Words are thcfe : Of^hom^ as mtcerning the Flejh^ Chriji came^ who f John i. 14, f sfiltt.iii. i-S. a o6 The I)oSirine aftheliv^ in i t y. who is over all God llcjjldfor ever *, ■ This is ail . Expreffion fo high, and it is fo far from de- trafting from his Character, as if he was not God in the firideft Senf^, even the. one bnly fupreme God, that i^ is the very Epithet, by which the fupreme Deity of the Father is ex- prefs'd, by the fame Apofile, in thefe Words 5 .. God and the Father of our Lord ye/us Chrifiy which is bleffedfor evermore ^. In the former Textj the Son is laid to be God over all blef- fed for ever;^ here the Father is faid to,be Gfl^ bleffedfor erjermore, ^ , ^ .,■...!,, j . , It would be eadiejfs toieriurberate all thofe Pallages, where.,, our Saviour js fliled God, without any diniinutiye Epithejt to detradt from his proper .Deity,., pr deterrnine the Senfe to a figurative Significatipn. la the .20th Verfe of this .(^hapter,^ .where my Text .lies^ he is called the true God, and eternal Life,; wc know that the San of God is comey jin'd hath given us anXji}M^flanding. that .r^e may > hiow him that is irne 5 ihai( w^ are in him that is true ^ evm in his Son ^efusChrifi'y "TbU is the true Gody and eternal Lifei, AgcorcTirig to the Stile of this Appftle, our Saviour i* this Epiftle, and in his Gofpel, is ^frequently aeeu cue raiut^i la, A.re we have as much reafon to be'*-" iieve, that the Lamb, the fecond Perfon of the Trinity, is the fapreme God, when he is de^^ fcribed to us by the Name of Lord of Lords/- as we have to believe, that the Father is the fu- preme God, when he is defcribedto us by the lame Name* We • Rev. x\di. 14. + Deut. X. 17* 8 E R M 0 N IX. iog We have another Paffage of Scripture, where our Saviour is expreffly called Lord, and that too. with additional Circumftances, which de-^ termine the {tnfc of the word to be underftood in the higheft Signification, denoting the fu- preme God ^ * Tke Lord /aid to my Lord, fit thou at my right Hand, until I make thine Ene- mies thy FootJiooL Now that the Perfon whom David here calls his Lord, is the Lord Jefus Chrift, is plain from this; f When the Phari- fees were gathered together, Jefus asked them Jaymg, what ^ think ye of Chri jit who fe Son /x he? They fay unto him, the Son' of David. Here thefe Pharifees would intimate, that he Was no more3 and had no other Nature than that which he derived from David, as being one of his Pofterity. But our Saviour unde- ceives them of this Error, if they would have received it -, and proved from this Paffage, that he had another Nature, even a divine, whereby he was David's Lord, as was hinted already ; and therefore that he was the fupreme God, as to his divine Nature, as well as he was Da- "uid's Son, with refped: to his human Nature. X He /did. unto them, how then doth David in Spirit call him Lord? faying^ the Lord f aid unto my Lord, fit thou at my right hand, till I make thine Enemies thy Footfooh, if David then call him Lord, how is he then his Son? that is, how can he be no more than the Son of David? If he was Davi d'sLord, he muft needs be fomething more, even the Son of ^ P God; ♦ Pfalm ex. I. f Mat. xxii. 41. J Ver. 43. 2 1 o T'he DoEiri7te of the Trinity. ^od ; that is, the fupreme God himfelf, other- ^""ays he could net be David's^ Lord. The •^ barijces here were lb ftruck v/ith the force of %r Saviour's Reafoning, that they were quite filenced, and durft not alii him any moreque-^ faons. A'loreovcr, that the Name Lord is to be taken in the higheil: fenfe, will appear from this, that the Perion called David's Lord; is the fame who makes God's People willing by the Day of his Pov/er ; "* Thy People JJjall be iviiling m the Day of thy Power. Now it is by che Power of tlie fupreme, the moft high God, that Men are m.ade willing ; and nothing fiiort of this can do it : and therefore when it is faid, that David' ^ Lord exerted this almighty Power, the word Lord muft be taken in the higheft fenfe, iince no Lord of any inferior degree was capable to exert that almighty Power, by which Men are made willing and converted. But to put this matter beyond all difpute, and to {htw that the word Lord, here applied to our Saviour, m.uft be taken in the highefi: icwiQ^ as denoting the fupreme God, this very Perfon, the Lord Jefus Chrift, who is here called David's Lord, is faid to be he, ^ ^icho laid the Foundations of the Earthy and that the Heavens are the IVorks of his Hands : w^hich fure can be none elfe but the iiipreme God. Nay, this very part of the Text, in which our Saviour is called David's Lord, is applied word for word to Chriit ; and at the lame * Pfalm ex. 3. t tieb. i. 10, Sec. SERMON IX. 21 1 r fame time he is faid to be the Creator both of Heaven and Earth. T'hiis I have fhewed that the Ndme Lord is appHed to our Saviour in that higheft fenfe, in which it can only be applied to the fupreme God ', and therefore his being called Lord in that highefl: fenfe, is a demonftrative Proof of his true and proper Deity : for when it is ufed in that higheft fenfe, it becomes an incommu- nicable Name 3 and cannot be afcribed to any mere Creature, without incurring the Guilt oi the moft dreadful Blafphemy. There is only one Text further which I would micntion iiport this Head ; and it is the more remarkable, that in it, our Saviour is ftiled both Lord and God at ohct ; and that too with this very ijoecial and peculiar Cir- cumftance, that religious Worfliip due only to the fupreme God, is afcribed to him : which remarkable Circumftance plainly dete^m.ines the fenfe of thefe two Names Lord 'and God, to be taken in the higheft Signification j it is this : 'Tbo- 7nas, the Difciple of our Saviour, upon a foil Ccnvi(5lion of the Truth and Reality of his Re- furredion from the Dead, addx^eft him wich the moft profound religious Adoration, due only to the moft high God, in thefe words. My Lord and 7ny God, Tloe?2 Thomas anfwered^ and f aid unto him. My Lord a?id my Gcd^\ If our Saviour had not been God, if he had nt)t been Lord, in the highcll aad ftridl:eft fenfe of thefe words ; in fuch a fenfe as carried * John XX. 28. P 2 along 212 lloeDoEirine of theTKi-^iT^^. along with it a title to religious Adoration, and comprehended in it a Right to Worfhip, which is due only to the fupreme God, our Saviour would never have fuffered Tho??2as to go unde- ceived of fo fatal an Error ; but would have Iharply reproved him, and inftrudted him how to addrefs him in a manner becoming his true Character. He would never have accepted of that religious Homage and Adoration, which belonged only to the Father, upon fuppoiition that he himfelf was not God equal with him, and pofieffed of the fame divine Excellencies and Perfections, which gave him an equal Claim to the mofl profound Worfliip and re- ligious Adoration, which the Father has a right to. Can it be fuppofed that our Saviour himfelf would have been lefs tender of the Rights of the Deity, or more ready to make a facrilegious Incroachment on them, and invade thefe Prerogatives, which are purely divine, than Paul and Barnabas were?, who, when the People of Lyjira had feen them v/ork a miracle, they concluded that they were Gods, and both Prieft and People were direcftly for oifering fa- crifice to them; to Paul, under the Name of yupiter-, and Barjiabas, under the Name of Mercury, But fo far were they from encroach- ing upon the Prerogative of the true God, and fo far from allowing that Worfhip and Honour which was due only to him, to be paid to themfelves, that they would not fo much as admit of that Worflaip to be paid to ^hem, nor accept of that Honour, which was given z to S E R M O N IX. 213 to that which was but in Men's Opinion a Deity, and had the Reputation of being God. TheApoftles, Paul and Barnabas^ knew very •well, that thofe Deities to whom the Heathen Priefts and People at Lyflra offered Oxen in Sacrifice, and in honour of whom they made Garlands, were Idols, and not Gods by nature : Yet becaufe they had the reputation of being Gods among thofe blinded Heathens,they would not fo much as accept of that Worfhip and reli- gious Honour,which was paid even but to them. So far were they from making any Infringe- ment upon the Prerogative of the true God, by accepting of, or allowing that Honour due only to him, to be paid to themfelves. They mujft needs then have a flrange opinion of our Saviour, who fuppofe him to be any thing in-. ferior to the fupreme God; and yet at the fame time own, that he admitted that religious Worfhip ihould be paid to him by his Difci- ples, and accepted of it when offered to him by them, This is fo far from entertaining an opinion of him, as being truly and in a proper fenfe God, that it is to deny him to be an in- nocent Man. For qn the fuppofition that he was no more than a Creature, and yet fo pre- fumptuoufly to arrogate to himfelf, to claim^ and accept of divine Honours, is to fay, that he was the moft abandon'd of all Impoftors ; and, with reverence be it fpoke, the wickedeft of all Criminals, thus to make fo daring an attempt upon the divine Prerogative. I would not have ventured fo much as to pronounce P 3 thcfe 214 The DoSirine of the Trinity. thefe Words, which muft needs be fo very, ihocking to the ears of a Chriftian Aflembly. Bat the Abfiirdity of thofe Principles of the Ant i-trinit avians I am endeavouring to refute, make it neceffaav^ in order to expofe the ram- pant^ the audacious, and confummate Blaf- phemy, which is the neceflary Confequent of them. Did the Apoftles Faul and Barnabas^ when thefe People of Lyftra were going to offer Sa- crifice to them, bear their Teftimony againft fo horrid a Wickednefs? Did they, v/ith a flaming Zeal for the Glory of God, who is jealous of his Honour, and will not allow it to be given to another, did they rent their Clothes, and in deteflation of fo horrid a Crime, run- in among the People, crying out, and faying, Si?'s^ why do ye do thefe things^ we aljb are Men cf like Pojjions with you ? And can it be lup- pofed that our Saviour, who knew ?io Sin, and in whofe mouth there was no Guile ^ Ihould fuf- fer Idolatry, in the grofTeft A61 of it, to pais without reproof, and that too where himfelf \vas the Objed: of it ? Were Peter and 'John^ >vhen they had cured the lame Man ^'% by the Interpciition of the divine Power, fo jealous, lell: it i]iould have been an occafion of Idolatry, and left the Jews fliould have entertained too high an Opinion of them, as if they had per- formed that Miracle by their own Power, and not by the Powder of Chrifl, the fupreme God ? And fhall we fuppofe, that if ChrilV himfelf had * Acts iii. II, \i„ SERMON IX. 215 had not been truly God, that he would have given any Encouragement, either to his Difci- ples or others, to pay divine Honours to him, if he had not had a juft Claim to them, by be- ing the moft high God ? We fee that Peter and John renounced all claim to the Honour which redounded from the performance of the Mira- cle, and referred it all to Chrid, to Vv^hom on- ly it was due ; fay they, Why marvel ye at thh, ye Men of Ifrael? or %djy look ye Jo earnejl- ly en us ? as though by our own Poiver or Hoh- nejs Tt'(? had made this Man to walk ; it is Faith in the Name ofChrift, the Prince of Life, that hath ?nade this Man Jlrong, whom ye fee and know. They refer the whole Glory of the Mi- racle to the Power of Chrift ; Tea, fays Peter ^ the Faith that is by htjn hath given this Man perfect &oundneJs^ in the prefcnce of you all But fo far was our Saviour from declining reli- gious V/orfhip, and difclaiming his Right and Title to it, that on the contrary, on all pro- per Occafions he difcovered his Divinity, and difplayed the Glory of his Deity, even when he was tabernacling here in the FleCh, to thofc who had Eyes to fee, and to thofe to v/hom Hearts were given from above to cvercj-mc thofe Prejudices which others laboured under. And even in his Conferences with the fews^ his inveterate Enemies, before whom he had the greateft reafon to be cautious and circum- fpect in his Condudl, and to give them no juft handle againft himfelf, he did not ftick to af- fert his proper Deity, and Equality with the P 4 Fathei; •, ai6 Hhe DoSirim of theT^ii^iTW Father ; for which they fought to kill himj^ as being guilty of Blafphemy, as mod certain-* ly he would have been, if he had not been truly God. We have a very pregnant inftance pf this ; -f* Therefore the Jews fought the more to kill him^ hecaufe he had not only broken the Sabbath, but faid alfo that God was his Father^ making kimfelf equal with God, Now if our Saviour had not given out hipifelf truly to be God equal with the Father, he would with the greateft Abhorrence and Deteftation have difowned this Charge, and been at pains to unde- ceive them of their Miftake, and to fhew that they mifunderftood him : but fo far was our Sa- viour from correcting them in this, as if they had been in a miftake, that he was equal with the Fa- ther, that in all hisDifcourfe to them afterwards, he in ftronger Terms aflerts his Equality with the Father, by fhewing that he exerted the fame al- mighty Power as the Father himfelf exerted : that as he raifed the Dead, fo alfo did the Son, and that too for that very purpofe, that Mankind might have a juft foundation of paying the fame Honour to the Son, which they do to the Father. || Vor as the Father raifeth up the Deady and quickeneth them^ even fo the Son quickeneth whom he will-, that all Men Jhould honour the Son, even as they honour the Father. Now that cur Saviour, immediately after a Charge of Blafphemy was laid againft him by the Jews, for making himfelf equal with God,^ ihould with the fame Breath over again aiTert his t John V. 1 8, ^c, J Ver. 21, 22. SERMON IX. 217 his Equality with the Father, and give a Rea- fon why he claimed the fame Honour with him, inftead of vindicating himfelf from fo dreadful a Crime, and declaring his utter Ab- horrence of it, is altogether inconfiftent with his being innocent. And if he had been fo grofg an Impoftor, as to give out himfelf to be equal with God the Father, while at the bottom he was but a mere Man, it would have been alto- gether inconfiftent with the divine Perfeftions, to countenance either him or his Difciples fo far, as to endow them with a power of work- ing Miracles, or atteft the Truth of what fo vile Impoftors taught, by any fupernatural In- terpoiition of Heaven in their behalf. But more of this, when we come to the fourth thing propofed, to (hew the true and proper Deity of God the Son, from his claiming and ac- cepting that Worfhip which is only due to the fupreme God. I had no other view in infifting on this here, than to fhew that the Names Lord and God, given to our Saviour by his Difciple 'Thomas in a way of Adoration, and thereby owning him as the true and proper Objed: of religious Adoration and Worfhip, is a proof, that thefe Names are afcribed to him^ in a fenfe fuperior to that wherein they are af- cribed to the Creature ; and that they are given to him in the fame incommunicable fenfe, in which they are only afcribed to the fupreme God, An4 ^i8 "The DcSirim of th^ Trinity. And thus I have delivered what I think is ilifficient to make good the firft Argument, by which I prppofed to prove the fupreme Deity of God the Son ; and I have ihewed largely, that the incommunicable Name Jehovah is ap- plied to Jefus Chrifl, which is declared in Scrip*. tare to be the Name alone of him who is the moil high God ; and to be that part of the di- vine Glory, which God will not give to any other, who is not by Nature God, the one only and living God : And therefore, fince that Name is given to Jefus Chrift, he muft of confequence be the fame one only living and true God with the Father. I have alfo ihewed that the Names, Lord and God, are afcribed to Jefus Chrift, with fuch additional Epithets and Circumftances in the Context, as prove that they are to be under- ftood in the fame high fenfe, as when they are applied to the Father ; and therefore are a proof of his fupreme Deity, as well as they are of that of the Father. SER. [ 219 ] SERMON X. I John 5. 7. For there are three that bear record In Heaven^ the Father^ the Word^ and the Holy Ghoji : and thefe three are one. N D ER the preceding head, for proof of the true and proper Deity of Jefus, the Son of God, and that he is the one only fupreme God, equal with the Father, I fhew'd that thofe Names which are peculiar to the Deity, are afcribed to him ; particularly, that the incommunicable Name yekcvaL\ whicli is never afcribed to any Creature in any fenfe, is yet afcribed to the fecond Perfon of the Trini- ty, God the Son. I have alfo fliewed, that the other Names whereby the fupreme God is defcribed to us in Scripture, are aifo applied to him, and that in the fame fenfe v/herein they are applied to the Father, and not in that inferior fenfe wherein fometimxCs they are, in a figurative v/ay, afcribed to the Creature. II. 2 20 TheDoSiriite of theTvii]<[irY. 11. I proceed now to the fecond Thing pro- pofed ; which was to prove the proper Deity of the Son, by /hewing that he is poffefled of thofe Perfections and Excellencies which are pecuUar to the Deity, and which are infepara- ble from the divine ElTence. So that if it fhall be made appear, that he has exerted ahnighty Power, Wifdom, and other Perfections, which ^re pecLihar to fupreme Deity, it will be evi-^ dent, beyond all reafonable contradiction, that he is truly God, God in the higheft fenfe, the fupreme God, and of the fame EfTence v/ith the Father. But before I enter upon the proof of this, that the divine Perfedtions are afcribed to the Son, whereby it will appear,- that the divine Nature and Effence belong to him ', I fliall mention fome Scriptures which expreffly afcribe the divine Nature and Effence to him 3 which two give mutual Light to one another : for as we may juftly infer his having the divine Perfe7rayfJiov here in this Text muft fignif y the fame, is a wide Confequence ; and what no Interpreter can juilify, fince the words are both different of thcmfelves, and known to be 'of a different Signification. Another Paffage of Scripture by which I would prove, that the Nature and Effence of the fupreme God is afcribed to Jefus Chrift, is that, where our Saviour himfelf fays, ^ I and my Father are One, Now this muft needs be under ftood of an Unity of Nature and Effence, and not of a Unity of Confent, for this Rea- fon ; that our Saviour is accounting for the Prefervation of the Saints, and their Perfeve- rance in a ftate of Grace ; and fhews that he is as able to preferve them, as the Father is ; and as none is able to pluck them out of his Father's hands, becaufe he is greater than all, fo for the fame reafon, none is able to pluck them out of his hands ; for, fays he, 1 and my Father are One, Now if we underftand this Text of a Unity of Nature and Effence, that our Sa- viour is poffeffed of the fame Nature and Ef- fence with the Father, then his Reafoning; will hold good, that as none can pluck the Saints out of his Father's hand, fo neither can any pluck them out of his hand ; becaufe he has the fame divine Nature, Effence, and ef- fential Perfedions to enable him to preferve tliem, which the Father hath. But on the o- ther hand, if w^e underftand this Unity, which our * John X. 30. S E R M O N X. 231 biir Saviour fays, he has with the Father, to be a Unity only of Confent, as the Anti-trini- tarians \N0\Adi\\2M^ it; then our Saviour's Rea- foning is falfe and v^eak : for his Unity of Confent vs^ith the Father, without an Unity of Nature and Effence with him, would never put him in a capacity to fave his People, and keep them from being pluck'd any more out of his hand, than they could be pluck'd out of the Father's. In that cafe the Father would have this advantage to enable him to keep them from being pluck'd out of his hand above the Son, that he was pofleiTed of the divine Nature and Effence, which the Son is not, if this Text be underftood only of a Unity of Confent, and not of a Unity of Nature and Effence. Moreover, if this Text be under- ftood only of a Unity of Confent, and not of a Unity of Nature and Effence, then the holy- Angels, v/ho have this Unity of Confent with the Father, would be as capable of preferving the Saints, as the Son is, if he has not a Unity of Nature and Effence with the Father, as well as Unity of Confent ; but becaufe he is one with the Father in Nature and Effence, there- fore he is equally capable to keep his People fl'om being pluck'd out of his hand, as the Father is of keeping them from being pluck'd out of his. But bclides that our Saviour here gave out, that he was One with the Father, not only in Confent, as mere Creatures may- be, but alfo that he was One with him in Na- ture and Effence, is plain from this, that the 0^4 J^^^^^ 232 TheDoBrim of theTKii^irY. Jews took up Stones to flone him, upon h's faying, that he was One with the Father. Now, if our Saviour had given out, that he was only One with the Father by a Unity of Confent, there had not been the leaft pretence upon that account, to charge him with Blaf- phemy, as making himfelf equal with God : his afierting himfelf to be One with the Father by a Unity of Nature and Effence, was the only Foundation on which they could, with any ihadow of reafon, charge him with Blaf- phemy. And we fee, when the yews under- ftood him in that fenfe, as meaning that he was One with the Father by a Unity of Na- ture and Eifence, and confequently equal with the Father, as being himfelf God, he does not corred: them, as if they had mifundei flood his Meaning ; but owns that his faying, that he was one with the Father, inferr'd that he made himfelf God j that is, thereby afferted his true and proper Divinity. Nay, fo far is he from telling them, that when he faid that he was One with the Father, that he meant thereby no more than that he was One in Confent with him ; that he farther explains his Mean- ing to them, that he meant not a Unity of Confent only, but a Unity of Nature and Ef- fence, whereby he was truly and properly God, and the fame God with the Father : and he proves it by appealing to his Works ; that be did the fame Works which the Father did, even {uch WorkSy whereby the Father dijcovers a?id manifejh SERMON X; 22^ manifejls hisjiipreme Deity "*. And therefore he concludes, that iince he did the fame Works which in the Father were a Proof of his divine Nature, the fame Works wrought by the Son were no lefs a Proof of the divine Nature of the Son, and that he had the fame divine Na- ture and EiTence with the Father : for other- ways, if he had not the fame Nature and Ef- fence with the Father, he could not have pro- duced the fame Works which the Father pro- duced, and which were only the EfFedts of the divine Nature in him. If T do Jiot the Works of my Father^ believe me 7iot ; but if I doy thd ye believe ?iot ?ne^ believe the Works ^ that ye may hirnio arid believe^ that the Father is in me^ and I in him. This can be nothing fhort of a Union of Nature and Effence 5 and therefore they fought again to take him, becaufe he af- ferted over again fuch an Union with the Fa- ther, as made him God equal with him. But here the Arians objed;, that if the Son has the fame Nature and Effence with the Fa- ther, then he cannot be a diftindl Perfon from him ; for if he has the fame Nature and Ef- fence, he muft have the fameUnderftanding and the fame Will ; and if fo, then he muft be the fame Perfon. I anfwer, if what was faid in a former Difcourfe upon the Diftindtion and Difference of the Three that bear record in Heaven, be carefully attended to, it will eafily furnifti a fausfying Anfwer to this Objedion. But here, for farther fatisfadtion, let it be ob- ferved, * Ver, 37. 4 234 'TheDoBrine oftheliKmi t Vi ferved, that the Son's having the fame Nature and ElTence, and confequently the fame infi- nite Underftanding and Will, as he is God, is by no means inconfiftent with his being a di- ftind Perfon from the Father. For the di^ ftindion of the Perfons of the Trinity is not founded upon a diftindlion either in their Na- ture and ElTence, or in any of their eflential Properties : for thefe are the fame in them all, without any the leaft Variation, Difference or Diftindlion; otherways they would be diffe- rent and diflindt Gods, which they are not > but One and the fame God. But the true Foun- dation of the Diftlnftion of their Perfons, and that which conflitutes them diflind: Perfons^ is the Difference and Diflin6lion which is in their perfonal Chara(fters ; by thefe, and by thefe alone, thev become diftincft Perfons -, and not by any Difference, Variation or Diftinc- tion in their Nature and Eifence, or any of their effential Properties, which are abfolutely the fame in them all. As for inflance, infinite Underflanding is an effential Property of the Deity, and all the Perfons of the Trinity are equally poffeffed of it 5 as the Father is pof- felfed of this infinite Underflanding, fo is the Son and Holy Ghofl, only it fubfifts in them in a different manner -, and this different man- ner of its Subfiilence in them, together with the different manner of the Subfiflence of the divine Nature, and other effential Perfedions in them, is that which lays the Foundation of their diflind perfonal Charadters, and confli- tutes S E R M O N X. 235 ttites them diftind Perfons ; and not any dif- ferent Diftindtion or Variation of the infinite Underflanding it felf, which is abfolutely the fame in them all without any Difference, Va- riation or Diflindion. And to fay here, that we cannot conceive and comprehend, how the divine Effence, and divine effential Perfec- tions can fo fubfifl in the diflind: Perfons of the Trinity, as to conflitute them diflincfl Per- fons, is indeed, to fay a great and tremendous Truth ; but at the fame time, it is to fay no- thing to the prefent purpofe, fo as to be any Objecflion againft this Dodlrine ; for who ever aiferted either, that we can conceive or com- prehend the Manner how it is ? Yet that does not hinder, but the divine Nature and Effence, and the divine effential Perfeftions may fub- fifl, after that different manner in the feveral Perfons of the Trinity, fo as to conflitute them diftincl Perfons, v/hether we can conceive and comprehend the Manner, how they do fo, or not: fince the divine Being, who beft, nay, who only knows, the manner of his own Sub- fiflence, has revealed to us that it is fo, it is the highefl arrogance in any of us to queflion the Truth of it. Indeed, if we could prove by any Principle of the Light of Nature, that it was imxpoffible, and a contradidlion in the nature of the thing, that the felf-fame infinite undivided Effence could fo fubfifl after fuch a different and various manner, as to conflitute different and diflind: Perfons, any pretended Revelation from Heaven, in that cafe to the contrary, 4 536 TljeDoSirineoftheliKiuirY. contrary, was not to be regarded ; but this Is what no Mortal ever was, or ever will be able to prove. So that, by the f rincipks of the Light of Nature, and as far as thefe reach, the Dodiine of a Trinity of Perfons in the Unity of the divine Eflence Is poffible to be true; and by the divine Revelation, made in the Word of God, provided it be allowed to be a divine Revelation, it is evident and cer- tain, that it is true. There is another Miftak ewhich the Anti- trmitarians labour under in this Point ; which if they would allow themfelves to refledl up- on with any tolerable meafure of Attention, all the little trifling Objections, drawn from a Pretence of natural Reafon, would inftantly evanifli : and that is, they imagine, that, in order to conftitute a diftindl divine Perfon, there is a Neceffity, that there muft be a dif- tind divine Underftanding and Will. 'Tis true, in order to conftitute a Perfon,. there mull needs be an Underftanding and Will, one at leail : but it will not from thence fol- low, that one Underftanding and Will, can- not ferve in common to many Perfons, and anfwer all the Purpofes of thofe Faculties in them. This Miftake goes upon a falfe Sup- pofition; and that is, that the only thing which diftinguiflies Perfons is a Diftinclion in thefe Faculties of Underftanding and Will ; and where thefe are the fame, the Perfon is the fame. But let us obferve it with a care- ful Attention, that there are other things, which S E R M O N X. 237 which are fufficient to l^y a Foundation for a Diftindion of Perfons, and to conftitute a diftind: perfonal Charader, even where the Underftanding and Will is the fame. That which has led the Anti-trinitariam into this Miftake is, that, among Men, they obferve, that v/herever there is a diftind Perfon, there is a diftind Underftanding and Will ; and becaufe they fee, that it is fo in fad, therefore they conclude it is impoffible to be otherwife: but aitho' it be fo in fad, that wherever there is a diftind human Perfon, that there is a di- ftind Underftanding and Will ; yet it will not from thonce follow, that therefore it can- not be otherwife, even in human Perfons; and that it is impoffible, that two or more human Perfons can fubfift, where they have but oneUnderftandingand Will, or one intelli- gent rational Principle in common among them. This, I fay, cannot be evidently proved from any Principles known by the Light of Nature ; far lefs can it be inferred with any Juftnefs of Gonfequence, that becaufe, as far as we know human Perfons, a diftind Perfon among Men^ always has a diftind Principle of Underftand- ing and Will ; that therefore, wherever there is a diftind divine Perfon, there muft be alfo a diftind divine Underftanding and Will : this, I lay, is a wide Gonfequence, and con- trary to the very Light of Nature, and the Reafon of Man ; for it fuppofes, that the Principle of infinite divine Intelligence in the Deity, is no more capable of a different way 23 8 The Do&rine of theT kv^ i t y. of fubfiiling in different divine Perfons, than the Principle of finite Intelligence is in diife^ rent and diftindl human Peifons. Moreover, it is further urged here again ft our Saviour's having the fame Nature and Ef- fence with the Father, that he is reprefented to us in Scripture, as having a ..different and diftindt Will from the Father ; for it is faid, by our Saviour hlmfelf, I Jeek not mine own JVill^ but the Will of the Father 'uchich jent 7ne ^j and, 1 came down from Heaven^ not that I might do mine own Will^ but the Will of him that fent me \: where the Will of the Son, who came down from Heaven, feems to be oppofed to the Will of the Father, who fent him. Now, in anfwer to this, letitbeconfi- dered, that our Saviour is here fpeaking of himfelfin the Charader of Mediator: for in both the Texts mentioned, upon v/hich the Objedlon is founded, he is fpoke of, as fent of the Father. Now, as he is veiled with that Charader, and is adling in that Capacity, what he does is not to be conftrudlied, as done bv him, as if he was ading up to the full Character, and infifting on all the Claims of his fupreme Godhead ; no, That he vailed vo- luntarily, in fome degree, when he took upon him the Form of a Servant, and did not infill: upon thofe high Claims which he had a Title to, as he was the fupreme God, equal with the Father. But, in order to accompliih the Work of Redemption, he condefcended to conform * John V. 38. f John vi. 38. S E R M O N X. 239 eonfbrm to the Will of the Father, who, in the Oeconomy of Redemption, fuftains the Charader, and defends the Rights of fupreme Deity ; therefore, in accomplifhing that Work, he is juftly faid, Not to do his own Will^ hut the Will of the Father^ who fent hinu For herein Hes a great part of the Merit of what he did for Sinners, that he did it in obedience to the Father's Command, who is the Perfon of the Trinity, who, in the Oeconomy of Salvation, defends the Rights of fupreme Dei- ty : fo that the Will of the Father, and the Will of the Son, as God equal with , the Fa- ther, are not in thefe Texts fet in oppofition to one another \ for thefe are numerically one, nor are they fo much as reprefented to be dif- ferent and diftind: in thefe Texts. Indeed, the Will of the Father and Son, as God, tho' it be one numerically in itfelf, yet it may come under a different and diftind: Confideration, as it is the Will of diftind Perfons; and the Lord Jefus Chrift may be faid to veil and drop his divine Will, as the divine Will fubfifts in him ; and as he has taken on him the Forrn of a Servant, he maybe faid, to do the Will only of his Father. But the Oppofition in thefe Texts is betwixt the Will of the Father and the Will of Chrift, as Mediator ; nor is this Oppofition an Oppofition of Contradidion, but an Oppofition of Diftindion ; that is to fay, the Will of Chrift, as Mediator, is, and may be, diftind from that of the Father 5 but it is never contradidory, but fubordinate to it. 240 T'he Do&rine of theTKi^ it y. it. This Matter will appear in a clearer Light, from that Text, where our Saviour prays in thefe Words ; Father^ if thou be willing ^ re- move this Cup from me -f*. There our Saviour reprefents himfelf as Mediator, as having a diftindWill from the Father, and that was his human Will ; which would have been fa- tisfied, that if the Cup of his dreadful Suffer- ings could have been removed from him in a Confiftency with his accomplifhing the Work of Redemption, to have been rid of them : for his human Nature, tho' innocent, recoil'd and fhrunk at the Thoughts of undergoing them; yet even his human Will, tho' it was diftindl from the divine Will of the Father, was not contradictory , but fubordinate to it; and therefore he exprefsly fays, Never- tbekfs not my Will, but thine be done. And this human Will of the Mediator is the Will of him, who ca?ne down from Heaven ; bscaufe of the elofe Union betwixt his divine and hu- man Natures in one Perfon, by virtue of which, thofe Phrafes, w^hich are peculiar only to one Nature, are applied to the whole Per- fon of Chrift. Thus the Blood of Chrift is called the Blood of God, becaufe it is the Blood of that Perfon who is God, as well as Man ; and for the fame reafon the human Will of Chrift, tho' it be diftinCt from his divine, yet it is the Will of him who came down from Heaven, becaufe it is the Will of that Perfon, whofe divine Nature, in a peculiar and emi- nent f Luke xxii. 42. S E R M O N X. 241 nent manner, came down from Heaven : and indeed, in fome fenfe, even his human Na- ture came down fromiHeaven, as Chrift teaches us 5 This is the Bread that cometh down from Heaven^ that a Man may eat thereof^ and not die*, I am the living Breads which came downjrom Heaven 5 if any Man eat of this Breads hcjhall live for ever ; and the Bread that 1 will give, is my Flejh, which I will give for the Life of the World^. There the human Nature of Chrift, even his Flefh, is called the Bread of Life, that came down from Heaven: fo that when Chrift fays, that he came not to do his own Will, we have good reafon to underftand it of that Will, which belong'd to his human Na- ture, even his human Will, notwithftanding it is the Will of him, who cafne down from Heaven ; lince the human Nature of Chrift is called the Bread that came down from Hea^ ven, Tho', as I faid before, even his divine Will, as he is confidered as Mediator, and a diftind: Perfon from the Father, may come under a diftindl Confideration from the Will of the Father, tho' it be eflentially the fame. Thus I have fhew'd, that the Nature and Effence of the fupreme God, is in Scripture attributed to our Saviour Jefus Chrift ; and anfwered thofe Objections which are made by the Ant i-tr unitarians againft it. From whence it plainly follows as a necellary Confequence, that, lince he has the divine Nature and Ef- fence, he muft needs have all the divine Per- R fedions : * Johnvi. 51, 52. 242 "TheDoSlrtne of theX\\^\^\. fedlions : For th^fe, as I hinted abbve, -are nc- cefTarily con necfjbed together ; and the one can- not be without the other. But befides, that we may infer, by a neceffary Confequence, that becaufe our Saviour has the divine Nature and Eflence, he muft have all the divine Perfec- tions ; we have yet further Evidence, for we have exprefs and particular Teflimony from Scripture, that the divine Attributes and Per- fe(flions are afcribed to him* Which leads me to ^ the next thing propofed, for Proof of the true, proper and fupreme Deity of this fecond Perfonof the Trinity^ to wit, that he ispof- feffed of all thofe Excellencies and Perfedlions, which are peculiar to fupreme Deity. But this I refer, till it pleafes God to give another Opportunity. T^o his Name be Praife. SER. t H2 ) SERMON XL I John 5. 7. For there are three that hear record in Heaven-i the Father^ the Wordy and the Holy Ghojl : and thefe three are one. UPON the laft occafion, after I had proved the Divinity of our Saviour^ from thofe Names, that are peculiar to the fupreme God, v^hich are afcribed to him in Scripture 5 I ihewed fully from feveral Para- ges of Scripture, that the divine Nature and EfTence is afcribed to him; v/hich, I told you, was an irrefragable Proof of his fupreme Deity, andhisEquahtyw^ith the Father. I proceed now to fhew the true and proper Deity of our Sa- viour, from his being poffeffed of the divine Perfeftions. I. One divine Perfeftiori afcribed to cur Saviour in Scripture, is Omnipotence; ^s is R 2 plaint 244 ^^ DoSirlm of the Trinity. plain from thefe words 3 * For unto us a Child is born, ii?2io us a Son is given^ and the Govern- rnent P:all be upon his Shoulder, and his Name jhall be called Wonderful, Counfellor, the migh- ty God. And in a Plalm -f-, which the Apo- llle exprefily applies to Chrift, he is called the Mofl Mighty ; II Gird the S'lvord upon thy T^high, O Most Mighty, u-ith thy Glory and thy Majejly, And the Apoftle Paul has theic words 5 X Our Converjation is in Heaven, fro7n ^whence we alfo look for the Saviour, the Lord Jefus Chriji, who fiall change our vile Body, that it may be fafhioned like to his glorious Bo- dy, according to the Working, whereby he is able even to fitbdue all things to hirnjelf. In the Revelation, the Lamb, which is the Ti- tle only of the Lord Jefus Chrift, is there ex- preffly called, the Lord God ahnighty -, ** T^hey jhall fing the Song of the La?nb, Jayiiig, Great and marvellous are thy Works, Lord God Al- ive iGHTY,.y//y? and true are thy Ways, thou King of Saints. Moreover, the Works and Effects of almighty Power are afcribed unto him, and he is declared to be the almighty Creator of all things ; -(-"f- All things were made by him, and without him was not any thing made that was was made. And [| || By him were all things cre- ated, that are in Heaven, and that are in Kai'th, vifible and invifible, whether they Be Tlorones or Dominions, Principalities or Powers y all things were * Ifa. ix. 6. t Pfalm xlv. 3. II Heb. i. 8. 9. X Philip, jii. 20, 21. ** Chap. XV. 3. -tt Johni. 3. nil Coloff, i. 16: SERMON Xr. 245 ivere created by him and for him. So that we fee, that the divine Revelation afcribes, in the plaineft manner, th^t incommunicable Peiv fedlion of the Deity, Omnipotence, to Chrift ; and therefore he mnft be the moft high and fupreme God : for to be the Creator of all things, is the very Glory of the Deity, by which he is raifed above all dependant Beings, and his Glory he will not give to another. And if our Saviour was not the fame only true God with him, it is not to be fuppofed, the Scrip- tures of Truth would have alcribed this Glory to him, nor would it have belonged to him of right, as not being God equal with the Fa- ther. But here it is objedied againil: the Omnipo- tency of our Lord Jefus Chrift, that he dif-r claims that Perfedion of the Deity, when he iays, ^ Of mine own felf I can do nothing \ as I hear ^ I judge ^ a fid my fudg^nent is jii/i -, he^ caufe I feek not mine own Will^ hut the Will qf the Father who hath fent me. From whence they would infer, that becaufe our Saviour lays, that of him felf he can do nothings therefore his Omnipotence was not the Omnipotence of the fupreme God, but a derivative Omnipotence, an Omnipotence derived from the Father. To this I anfwer, that here our Saviour is ex- preffly fpeaking of himfelf, in the Charad:er of Mediator ; for he fays in the latter Claufe of the Verfe, that he feeketh not his own Will^ but the Will of the Father that Jent him. Now R3 ^1- * John V. 30. 24-^ TJoeDoSirlnc of the T rin i t y* although our Saviour fpeaking of himfelf, as Mediator, faid that of himfelf he could do no- thing, but that in the difcharge of all the Parts of his mediatorial Office, he adts by virtue of a derived Commiffion from the Father ^ vet that does not in the leaft derogate from his true anci proper Deity ; nor does it in the leaft prove that his Omnipotence, confidered as God, v^as not an abfolute and underived Om- nipotence. For though as he was Mediator, and acting in that Capacity he could do no- thing of himfelf, but in that Characfler being the Father's Servant, he was therefore obliged, in the difcharge of all his mediatorial Offices^ to conform to the Will of the Father, in or- der to his faithful and acceptable difcharge of them ; yet when he did not acfl in that Capa- city as Mediator, as he did not, when he cre- ated all things, I fay, when he ad:ed in his o- riginal Capacity, as the fupreme God, as he did w^hen he created all things, then he difco- vered his abfolute and underived Omnipotence, then he fliewed, that of himfelf he could dq all things ; for of himfelf he created the World^ ^nd all things that were therein j for hy hirn all things were created^ and without him was not any thing jnade that was made. So that we fee, there is a necefiity to diftinguifh betwixt theie twOj when our Saviour is fpeaking of himfelf as Mediator, a6ling in the Capacity of the Fa- ther's Servant; and when he fpeaks of himftlf in the Charadler of the fupreme God: for in ti^e one cafe, when he is ipeaking of himfelf only SERMON XI. 247 only as Mediator, and the Father's Servant* then he can do nothing of himfelf, but in or- der to acquit himfelf faithfully in that Station, he is tied down entirely to the Will of the Fa- ther, whofent him; but out of that Capacity, and when he is ading in the Charadler of the fupreme God, as he did when he gave Being to all things, then of himfelf he can do all things, and that with as abfolute, and equally underived Omnipotence as the Father himfelf. As he is Mediator, he is Man as well as God, and as fuch, he fpeaks with the Voice and in the Style of Man, faying, Of myjelf I can do nothing : but as he is God, he fpeaks v/ith the Voice and in the Style of the fupreme God, ^ / am the Almighty^ I am Alpha ana Omega^ the Beginning and the Knding^ faith the Lord-, which is^ and which was^ and which is to come^ the Almighty. Now this the x^pollie John declares to be the faying of the Lord Jefus Chrift, who gave him that Revelation which he made to the Churches. Again, it is objedlicd againft our Saviour's having this Perfe(5tion of the Deity, Om- nipotence, that he faith, that -f- his Fa- ther that dwelleth in him did the JVork$ which were do?ie by hi?n. From hence they conclude, that thefe Works were not done by the Omnipotence of the Son, but that of the Father. But whofoever v/ill take the trouble to read only three or four Verfes before thatVerfe, upon which the Objeftion is found- R 4 ed, * Rev. i. 8. -j- John xiv. 10. 248 T^eD&Brine of theT^iNiTY. ed, will eafily perceive, that our Saviour's Words, w^hen he faid that his Father did the Works which he did, are fo far from dero- gating from the Omnipotence of the Son, that they are the ftrongeft Proof of it ; and that our Saviour alledged them for that very pur- pofe, to be a proof of his Omnipotence, and that what Works were wrought by him, were wrought by that fame Omnipotence, exerting itfelf in his Perfon, which is exerted by the Perfon of the Father : fo that when the Son fays, that the Father did the Works v/hlch he did, he by no means exchides himfeif from being the Author of theie Works 3 but only he would prove, to Philip his Unity of ElTence with the Father, and that he and the Father have abfolutely the fame effential Perfed:ion of Omnipotence. And for a proof of this, a- mong other Arguments, he tells him, that whatever Works he did, were alfo done by the Father ; for he being polTefled of the felf-fame almighty Power and Omnipotence with the Father, and iince the Father and the Son had that effential Perfefl:ion of the Deity in com- mon betwixt them, it was impoffible that the Son could exert it, but it muft alfo be exerted by the Father : becaufe the almighty Power by which our Saviour did his Works, was the al- mighty Power not only of the Son, but alfo of the Father ; and whenever it was exercifed by any of the Perfons, either by the Father or the Son, both are faid to do that Work which was the Effect of the Exercife of it, becaufe of the ftria S E R M O N XI. 249 ftria Union of thefe two Perfons in their Ef- fence and effential Properties. Now that this is precifely the fenfe of our Saviour's Words in , this place, will appear from the way they ftand connefted with what goes before. Philip had been faying tp our Saviour, ^ Shew us the Fa- ther, and it fufficeth us : From this our Saviour takes occafion to inftruit him in that Union of Nature and EfTence, which was betwixt him and the Father, which he feemed to be igno- rant of, notwithftanding the many Opportu- nities he had of being better acquainted with that Doa-carefal and difcreet Application of this Rule, they will be able to make fenfe of their Bibles 5 > .-« •..,f~'4 . 1 i. ^V . . ,M Vi ^* I ; -^ •• SERMON XII. '-»w. I John 5. 7; jFor there are three that bear record in Heave7t^the Father ^theTVord^ and the Holy Ghoji : a?zd-thefe three are one. IN the preceedingDifeoAirle,' I have proved, that the divine Perftftions of Omnipotence, Omnifcience, Omniprefence, Eternity, and Immutability are afcribed to our Saviour in Scripture; any one of which belonging to him, is a fufficient Proof of his fupreme Dei- ty, becaufe thefe are incommunicable Attri- butes; and whatever is inferior to fupreme Deity, is for that very reafon incapable of them : And to fay, that thefe Perfedtions cait^ be communicated to a Being, which hath them' not originally in and of himfelf, is to affert a downright Contradicflion ; for it is to fuppofe, thatBeino: at the fame time both to be infinite- ly perfect, and not to be fo. For the Being v/hich hath thefe infinite Perfedlions, is for that., reafon infinitely perfect ; and if they were com- ' municated to him from another, and he had them SERMON XII. syr them not orhginally in and of hunfelf, he would for that reaibn be infinitely imperfeft, and de- graded to the Level of the Greatures : for t feat is the diftinguifhing Charaderiflick betwixt fupreme Deity and created Exifbenee, that the one is fi^fficient, felf-fbfficient !for his own Exiflence an4 . all his PerfedioAS ; and the Other is not^ but depends upon the precarious Will of ai)pther for the Communication of them. Befides, the Gommunjcation of them from one Perfon to another, is a flat Contra- diction to the Eternity and ImmutabiHty of that Perfon, to whom they aije ; communi- cated: fora^vibon as^ the felf-exiftent Being did communicate, that is, derive from him-- felf Perfedions of any kind whatever to any' Being or Perfon, diftindt from himfelf. Time commenced* wkh that Communication ; and the Being or Perfon, to whom the Commu- nication w;as. made, is by tliat very Commu- nication declared mutable,, in as much as that is communicated to him, which he had not originally in> and of himfelf. From w^hence it^ evidently follows, according to the plain Principles of natural Reafon,th^t whatever- Being or Perfon is poffefled. -of Eternity and Immutability, mufl of confequence, in the Nature of things, be Self-exiilent, Unori^i-* nated, and Independent, And fmce thefe. .Pe;fe6lions, by divine Revelation, are proved to belong to the Son of God, he mull be the- fame one felf-ex;ftent, unoriginated, fupreme in4ep^|?de{^t Being, v/i.h Ux Father, of the fame '^u- iy2 77}e DoBirine of the Trinity, fame Eflfence, and equal with him in all di- vine Glory. -. 'Tis true, fome who are ftrehuous Aflcrters of the Equahty of the Son with the Father, and of his Unity of Nature and Effence with him ; yet expkin that perfonal Diftin6tion between the Father and the Son, Begotten by the Father*s communicating his^ Nature and Per^ fe<£lions to the Son ; but fmce that way of ipeaking gives a great handle to the Adverfa- ries, and fince, as we have ihew'd, it infers the Dependence of the Son on the Father > and indeed to draw it out to all its Confe- quences, would degrade him to the Level of the Creature : I fay, fince that way of fpeak* has fuch abfurd Confequences, it is much bet* ' ter not to attempt to explain the Generation of the Son, and the Manner of his poffefTing the divine Nature, and that perfonal Cha- racter, by which he is diftinguiihed* from the Father, and Holy Ghofl, than to do it by fuch Terms, as Communication or 'Derivation ^f the divine Effence and PerfeBions from the Father to the Son, or any of that kind, which are inconfiftent with the true Deity of the Son, which otherways thefe fame Divines faith- fully and honcftly maintain. But fmce they give fufficient Evidence of the Soundnefs of their Faith, in maintaining the Doctrine of a Trinity of divine Perfons in the Unity of the divine Effence in other refpects, it would be hard to charge thefe abfurd Confequences upon them, v/hich -iiow from tlieir rafli and un^ guarded SERMON XII. 273 guarded Explications of the hidden myflerious Manper of the Son's Generation, or Procef- fion of the Holy Ghoft. Ahd indeed, to at- tempt to explain thefe perfonal Properties, by which the diflintS Perfons of the Trinity are diftinguifticdj is to darken Counfel by Words without Knowledge^ and to be wife above what is written. For there is nothing revealed to us in the Scriptures, with a defign to explain the different Manner, how the divine Nature and Effence fubfifls in the Father, Son, and Holy Ghoft, fo as to make them different and diftind; Perfons ^ this is a Myftery known only to thefe divine Perfons themfelves, and, therefore it is enough for us to believe and know the Truth and the Fadl, that it is fo : lince this is all that is revealed to us concern- ing it, we ought to fatisfy ourfelves with the Belief of it, that the divine Nature does fo fub- fift in thefe three, after fuch a manner^ that they are thereby conftituted three diftin(!l Per- fons, and that there is a foundation in the Dei-* ty for that perfonal Diftinclion, though nei- ther Men nor Angels can comprehend or ex- plain it fully. But here it is objeded, That the perfonal Character of the firft Perfon of the Trinity, whereby he is reprefented as Father, and that of the fecond, whereby he is defcribed as a Son, neceffarily infers the Superiority of the one, and the Inferiority of the other; and therefore they are not equal in divine Glory. T To 274 TT^^ DoStrbie of theT ^I'^i'V'^. To which I anfwer, That this Objedlion pro- ceeds upon a falfe and groundlefs Suppofi- tion • which is this, that when the perfonal Property of the firft Perfon of the Trinity is faid to be Father, or that he begets the Son ; and that of the Son, that he is begotten of the Father ; that thefe terms. Begotten^ and Un- begotten^ are undcrftood of, and applied to the firft and fecond Perfon of the Trinity, in the fame fenfe as they are apphed to Father and Son among Men j which is a moft abfurd and blaf- phemous Suppofition, and is by no means to be admitted. It is true, if the Son's perfonal Property, that he is begotten, were apphed to him in the fame fenfe as it is to Men, it might infer his Inferiority to the Father, and his her- ing a diftind and different Being from him, and that he was not of the fame EiTence with him \ but that he is of the fame Nature and EfTence with the Father, I have already fuffi- ciently proved : and therefore begotten cannot be applied to him, in fuch a fenfe as is incon- iiftent with thofe Scriptures, which plainly prove his Ecpality with the Father 5 otherways the Scripture would contradid: itfelf. ^^^^-'^ But here it may be faid. In what fenfe then muft we take that term? what is the Import and Signification of it? It muft furely have fome Meaning; otherways to what purpofe is it' to reveal it as his perfonal Property ? •^o this I would anfwer ; It is very true, that Men or Angels cannot comprehend or explain 'the Jiill Import of this, or any other of the per- fonal SERMON XIL 275 ibnal Properties of the Deity, more than they can do the effential Perfedions -, thefe are both upon a level, and the full Import of them is jn- comprehenfible by any finite Mind 3 becaufe they have both of them their foundation laid in the Infinity of the Deity : yet thefe terms by which the perfonal Properties of the eter- nal Three are defer ibed, are not fo far infignifi- cant, that we can affix no Idea to them, or have no apprehenfion of their Meaning at all* For though we cannot fully comprehend the whole Import, and know all that is to be known of them, or all that the divine Perfon^ themfelves know of them ; though our Ideas and Conceptions of their Import be but lan-t guid, faint, and imperfed, yet we know, or maj^know, by what is delivered to us in Scrip-* tare concerning thefe Perfons, as much as ferves the purpofe, for which thefe perfonal Proper-, ties were revealed to us 5 and that is fufiicient. And particularly, with refped to the perfo- nal Property of God the Son, that he is faid to be begotten, though we cannot fufficiently declare his Generation : yet thus much we know of that term, that it diflinguiflieth the Perfon of the Son from that of the Father and Holy Ghoft, neither of whom are faid in Scripture, nor can be faid, to be begotten. It denotes to us, that in the Way and Manner in which the Son is pofleffed of the divine Na- ture and Eflence, there is a foundation laid for this term's beihg apphed to him, which is not laid in the Way and Manner in which the di- T 2 vine 276 T'heDoBrine off/jeTRi-^iTYi vine Nature fubfifts, either in the Father or Holy Ghoft : and the peculiar Way in which the divine Nature fubfifts in God the Son, fur* nifhes a Reafon for his being faid to be l^egot- ten, which does not hold either with refpedl to the Father or Holy Ghoft, and which made it fit that his Perfonality fhould be diflinguilhed from that of the Father and Holy Ghoft, by the term begotten^ as the fitteft and moft pro- per to expiefs that Diftindion to Mortals, as carrying in it a nearer Analogy and Refem- blance to Generation or Filiation among Men, than what is to be found in the Perfons of ei- ther of the other two; he being the exprefs Tmage of his Father's Perfon in a peculiar man- ned, though diftincl from him in Perfon. But how far this Analogy and Refemblance is to be caiTied, is beyond our reach to determine ; on- ly by what is taught us in other Paflages of Scripture concerning the Son, we are direfted and inftrudted not to carry that Analogy and Refemblance fo far, as to be inconfiftent with his true, proper and fupreme Deity. And there- fore, I. The term Begotten, which is the perfo- nal Property of the Son, and which diftin- guiflies him from the Perfons of the Father and Holy Ghoft, whatever more it carries in it, than wb^-t we have, can, or dare defcribe in a pofitive Vay, by other things w^hich arc revealed in Scripture concerning his Perfon ; this we know, that it cannot be fo underftood as to . import any Inferiority in his Perfon to the SERMON XII. 277 the Peifon of the Father : for if it did, then the Defcription of him as a Son, or his being begotten, would be inconfiftent with ether Defcriptions given of him in Scripture ; pur- ticularly with that, v/hereby all Men are com- n^ianded to pay Honour to him as they do to the Father i and with this, that he thought it no Robbery to be equal with God. Since there- fore there is a fenfe wherein the term begotteri may be underftood, as I have explained above, which is confiftent with his abfolute Equality \yith the Father, as thefe Texts affirm \ there is no reafon, nor fo much as the fliadow of a reafon, to take that term in any fenfe which is inconfiftent with them ; as mofl certainly that term would be, if it was taken in fuch a fenfe, ^hich imported Inferiority in it. 2. As this perfonal Property of God the Son, whereby he is faid to be begotten of the Fa- tJher, cannot be underftood in fuch a fenfe as to import Inferiority to the Father in it s fo lieither is it to be fo underftood, as if the Ef- fence or Perfonality of the Son was communi- cated or derived to him from the Father ; this alfo would be inconfiftent with all thofe Paffa- ges of Scripture, by which I have already proved his fupreme Deity and Self-Exiftence, both with refped: to his Perfon and EfF^nce; and by which I (hall, God willing, prove it farther, when I come to jQiew^, that he per- formed thofe Works which could only be per- formed by the fupreme God ; and that Wor- ship and divine Honour, which is due only to T 3 the 27S iT^eDoBrine'of the Trinit y. the felf-exlftent Being, was paid to him by di- vine Appointment : for to fay, either that the Father communicated or derived to the Son his Effence or Perfonality, as I hinted above, is to degrade him to the Condition of a Creature ; for a derived Being, or a Perfon who is not felf-originated, is juft, in other words, a depen- dent Creature. 'Tis true, fome who are in the TriiiitafHan Scheme, as I hinted above, have rnade ufe of thefe terms of Comrriunication and Derivation of the divine Eflence and Per- fonality to the Son, as the fenfe of the Son's being faid to be begotten of the Father 3 but then they have at the fame time given fuch an Explication of them, as excludes the Depen- ' dence of the Son upon the Father^ either as to his Effence or Perfonality / and confeouently, declare, that they ufed them not in their pro- per Signification, which abundantly frees them from all Herefy in this point , though we could have wifhed that they had not ufed fuch terms at all, as give any handle to the Ad- verfaries of the Truth. Be fides, let it be care- fully m/inded, that to fiippofe the term^ begot- ten,, by which the perfonal Property of the Son is defcribed, fi unifies and denotes that he: derived his Exiftence or Perfonality from the Father, ©is directly contrary to the known Prin- ciples of Philofcphy and natural Reafon; for it fuppofes, there is fomething derivative, and -V'hich is not felf-exiftent, in the Deity , than which there can be nothing m.ore repugnant to the natural and felf-evideiit Notion and Con- ception, SERMON XII. 279 ception, which Reafon itfelf fuggells to us, of true and proper Divinity : for if we exclude Self-exiftence and Independency out of our Notion and Conception of the Deity, we leave nothing in it, whereby it is diftinguiihed from created Exiftence ; or at leaft, we exclude the chief thing by which it is diflinguifhed from it. But here it is further objeded, againft the Independency of the Effence and Perfonality gf the Son, that he is faid to have Life from the Father -, * u4s the Father hath Ltfe in himjelf^ fo he hath given to the Son to have Life in himjelf. To which I anfwer; That there is a two- fold fenfe given of thefe words by the Trini- tarians and Anti' trinitariajis. The Anti-tri- nitariam underftand by the Life here given of the Father to the Son, that Life by which the Son himfelf lives and exifts ; the 'Tririitarians^ on the other hand, by the Life given to the Son, underftand not the Life by which the Son himfelf lives and exifts, but the Life of the Saints, which comes originally from the Father, and from him is derived to the Son, and lodged in bis hand, as Mediator, to be communicated to Believers ; through whom, as their Head, all faving Benefits fpiritual and eternal, are conveyed : therefore we are faid -[•, to be bleffedofthe Father with all fpiritual BleJ- [ing in heavenly things in Chrijl 'J ejus, T4 Now * John V. 26. t Ephef. i. 3. 2 8 o The DoSirtne of the^^i^irw Now let us examine both thefe Senfes, and fee which of them ha? the beft claim to the true Meaning of the Text, and whether ei- ther of them conclude and infer the Inferio- rity of the Son to the Father, or that he i§ dependant on him, either as to his EiTence or Perfonality. And as to the lirft Senfe, or that whereby the Anti'trinitarians undeiftand the Life here faid to be given to the Son, to be that Life whereby he himfelf lives and exifts ; I fay, though we {hould take it in this fenfe, then the Words are capable of this Meaning, that as the Father hath Life originally in and of himfelf, fo that he does not depend -on any other Being for it, ]>ut is of himfelf felf-ex- iftent, fo he hath given to the Son to have Life in himfelf; that is, he doth not difpute nor conteft that point with the Son, but gives it up to him, and owns the Son's Sclf-Ex- iftence, that he hath Self-Origination in and of himfelf; and that he no more depends on ainy other for his Life and Exigence, than the Father himfelf does, but has it in and of him- felf, in the fame \Q,nk in which the Father hath his Life and Exiftence in and of himfelf, with- out being obliged to hold it of any other, by the precarious Tenure by which the Creature holds his of him, of whom he derives it. So that the word ^m% is here taken in the fenfe in which it is ufed by Logicians and Men of Law, when they yield a Point, and quit their Claim, they are iaid to give up the Caufe, or give up the Argurnent. If the Life here fpo^ ken S E R MO N XII. 281 Jcen of is the Son's own Life, by which he exiils, then vye might underftand our Saviour here, as he does in many other places, to be alTerting in the ftrongeft manner his own E- quahty with the Father, and teaclpng us, that as he, the Son, thought it no Robbery to be equal with God the Father ; fo the Father ef- teeming it a Robbery to claim the Prerogative of having felf-exiftent Life, in fuch a manner, as cuts off the Son from the fame Claim ; I fay, the Father efteeming this a Robbery, renounces that Claim, as not being peculiar to his Perfon only,' and gives up the Prerogative, as the Right, of the Son, to fliare in it equally with him- felf ; and owns, that as he the Father hath felf-exiftent Life in himfelf, fo the Son hath felf-exiftent and independent Life in himfelf. \^nd indeed, if thefe words are to be under - ftood of the Life of the Son, by which he him- felf lives, the word tranflated given, cannot be taken in another fenfe, without making them a Contradiction ; for it feems to be in- confiftent to fay, that he both hath Life in himfelf, and that it is given, that is, derived to him from another, to wit, the Father. Bnt though this be a Truth, and a Truth afferted in many places of the Scripture, as I have partly proved already, and fhall yet further prove af- terwards, God willing, that the Son hath felf- exiftent and unoriginated Life in himfelf, whereby he is the only living and true God, with the Father and Holy Ghoft, yet this is not the Truth taught in this Text, And 282 TheDoBrine oftheT^i n it y. And therefore, I readily give in with the Trinitarian fenfe of the Life here faid to be given by the Father to the Son, that it is the eternal Life of the Saints, vi^hich the Father gives to, and lodges in the hands of the Son, as their Mediator and Head, to be beftowed upon them at the laft Day, when he adjudges them to everlafting Life. Now that this is the Life, wJiich our Saviour fays was given to the Son, and not his own Life, by which he him- felf lives and exifts, will appear to be plain from the Context, where this Text lies, on which the Objection is founded; where we may fee that our Saviour is fpeaking of the e- ternal Life of the Saints: particularly, our Sa- viour is telling the Jews^ "* ftat he that hear- eth his ffords, and believcth on him that fenf himy hath everlajling Life ': and, that he Jhall not come into Condemnation^ but is pajjed from Death to lAfe, Then he givet? an account when it is to be beftowed upon them, and after what manner the Saints lliall be pofleffed of it; and that is, at the general Reiurred;ion, when they fhall be raifed up to eternal Life by the powerful Voice of the Son of God : and then he informs them, that he, the Son of God, as Mediator, had an exprefs Commiflion from the Father, to beftow^ this eternal Life on the Saints ; and that the Father, the firft Spring of this eternal Life of the Saints, had lodged it for that very purpofe in his hands, to be beftowed on them by him, as their Head and Medi- * Ver. 24. SERMON XII. 283 Mediator, conftitiitcd by the Father, and in- verted with Authority from him for that very end. Therefore it is faid, as the Father hath Life inhimfelf, this eternal Life to be enjoyed by the Saints, fo he hath, according to the fixed Oe- conomy of the Covenant and Method of Grace, given and delegated to the Son, a§ Mediator, this eternal Life 5 that he, as the conftituted Head of his Church, may from himfelf confer this eternal Life upon all the true Members of his myftical Body : for, as it follows, ^He hath given ki7?i Authority to execute Judgment 3 that is, to adjudge the Crown of Life to Believers, becaufe he is the Son of Man ; that is, this mediatorial Power of conferring eternal Life upon Believers, is founded upon bis affuming our Nature into a perfonal Union with his di> vine ; and therein fuffering in the ftead of Sin- ners. From all which it appears, that the Life faid to be 2;iven bv the Father to the Son, is not his own Life by which he lives and ex- ifts, as the fecond Perfon of the Trinity ; but the Life of the Saints, which istobe beftowedon thembv him, as he is Mediator ; and therefore his having received the Life of the Saints from the Father, and his having that lodged in his hand as their Head and Trufiee, is no argu- ment that he depends on the Father for his own Life, by which he himfelf exifts : this he has in and of himfelf as independently, as the Father haih his Life in and of himfelf; the' the other, to wit, the Life of the Saints, he receive* f Ver. 27. 284 7%eDoSirine of the Trinity. receives of the Father, and beftows it on them according to his Will ; and as many as the Fa^^ therhath given him, on them he v^ill beftow jBternal Life, and will raife then> up at the laft Day to eternal Glory. III. I proceed now to the third Head of Ar-. gument for the Proof of the proper and fu-. preme Deity of Gpd the Son, and his Equality with the Father ; which is taken from thofe Works, which were performed by him, which were peculiarly the Works of fupreme Dir? vinity -, and which he could never have per- formed, if he had not been the moil high God. One Work which offers it felf to us, is that ftupendous Work of Creation, whereby he brought all things out of nothing into Being and Exiftence. This is a Work fo peculiarly divine, and fo plain a Proof of the fupreme Deity of him, to whom it is afcribed, that the Father himfelf claims fupreme Deity upon it alone; and lays the foundation of that fu- perior Worfhip due to him, in oppofition tq all Pretenders, on this verv foot that he is Creator; as what raifes hin:^ above, and di- ftinguiflhes him from the Idols of the Nations ; who pretended to Divinity without any juft Foundation for fo high a Claim ; who were fo. far from being the Authors of things, that they themfelves were either the Work of Men's Hands, or the Fidions of their Imagi- nations. That YTig E k M O N XIl. 285 That Creation is a diftinguifhing Charadler of proper and fupfeme Divinity, is evident from the very Light of Nature and the Principles of Reafon ; for it carries in it the notion of E* ternity, Omnipotence, and abfolute Sovereign- ty. It carries in it the notion of Eternity, be- caufe that which gave being to things, by which Time commenced, muft have it felf been before thofe things, which were the Ef- fects of its own Power, as theCaufe necelTarily muft precede the EfFed:. It carries in it the notion of Omnipotence, in regard that Al- mighty Power is involved in the very notion of Creation; for there being an infinite di- ftance betwixt Non-exiftence and Exiftence, nothing (hort of Infinity of Power can bring the one out of the other. Befides, Creation carries in it the notion of and lays a founda-* tion for abfolute Sovereignty over, and an in- dependent Right to all things. He, for whofe Pleafure all things are and were created, muft undeniably have a Right to difpofe of them ac- cording to his Pleafure. Since therefore Cre- ation carries all thefe things in it, it muft con- fequently be a Proof of fupreme Deity in the Perfon or Being who performs fuch a Work. Now, that the Lord Jefus Chrift, the fecond Perfon in the Trinity, did perform this Work^ and was the Creator of all things, is abundantly plain from exprefs Teftimony of Scripture. And here, not to infift on that Intimation hereof, which we have in the Book of Genefis^ where there is a Plurality of Perfons fuppofed to 2 86 The DoBrine of/heTRiiiiT v. to concur jointly in the Work of Creation i particularly in the chief part of Creation- Work-- in the Creation of Man, when God faid, * Lei Us make Man in our Image^ after our Likc^ Jiefs. For the eternal Three being of one Sub- llance and Nature, and pofleffed of the fame effential Perfedions, and fo indiviiibly and in- feparably united in one and the fame infinitely perfe<5l divine Nature, it was impoffible from the very Nature of that divine EiTence, that any of the Perfo»s could produce any Creature,- but at the fame time that Creature, which was produced immediately by^any of the Perfons, muft be the EiFe6l and Produce of the Power common to them all: and therefore the Work of Creation is juftly afcribed to all the Three ; and particularly the Son iS defcribed to us in Scripture, as the joint Creator of things with the Father; and that -^ without him, or fepa- rate fiom the Sony 7?othing was made, that was made by him. And indeed, without fuppoling tliat the Three are polleiTed of one and the lame divine Nature, there is no accounting for the Work of Creation's being afcribed in Scrip- ture fomedmes to one of them, fometimes to another. But upon the luopofition that all the Three are united in One and the felf-fame Na^.. ture, and have ail the fame effential divine: Perle(5lions, tiien whatever was the Work of any One, was the Work of them all -, and thus each of tiie Perfons of the Trinity is juftly reckoned, ^.Ocn. i, 26. t John i. 3, SERMON XII. 287 reckoned, and properly called the Author of all things. But I fay, not to infift on this, we have particular Proof, that Creation, and bringing things out of nothing to a ftate of Exiftence and Being, is afcribed to Jefus Chrift, the fe- cond Perfon of the Trinity. * Of old haft thou laid the Foundations of the Earthy and the Heavens are the Work of thy hands. This is in fo many words applied to our Saviour by the Apoftle Paul', -f- By him were all things created that are in Heaven, and that are in Earth, vi- fble and invifible, whether they be 'Throiies or Dominions, Principalities or Powers -, all things were created by hini, and for him. Now if our Saviour's creating all things is not a fufficient Proof of his fupreme Deity and Godhead, then it would follow, that the eternal Power and Godhead even of the Father, is not feen and known by the things which are made ; which is contrary to what we are expreffly taught by the Apoftle, in thefe words ; J The invifble things of him from the Creation of the World are clearly feen, being underftood by the things that are 7nade, even his eternal Power and Godhead. And if the Creadon of things, being aicribed.to the Father, is a Proof of his God-> head, the lame Creation being afcribed to the Son, is equally a Proof of his Deity to any im- partial and unbiafs'd Mind, who is not under the ftrongeft Pj ejudices, and given up to ftrong Deluiions to believe Lyes. But * Pfalm cii. 25. f H^. x. 10. Col i. 16, % Rom. i. 20. 2 88 The DoBrine oftheTKi-^iTY. But here it is objecSted againft our Saviour's being proved to be God equal with the Father, by his being feid to create all things; that he ad:ed in that Work only as an Inftrument in the hand of the Father 3 and therefore the Glory of that Work redounds to the Father a- lone, as the principal Caufe ; and no more re- fults from it to our Saviour, than an inferior and fubordinate Glory as the inftrumental Caufe. And for Proof that our Saviour w^as only the inftrumental Caufe of the Work of Creation, they alledge thofe Paflages w^here it is iiiid, * that God created all things by Jejiis Ch?^iji ; and, that by him he made the Worlds, To which I anfwer, That in Scripture there is a two-fold Creation J whereof mention is made, There is a Creation, wliich may be called na- tural, whereby all things were brought into Being and Exiftence out of nothing, by the almighty Power of God's Omnipotence, Of tliis we have an account in Genejis ; "^ In the Beginning God created the Heavens atjd tlje Earth : and in thofe Scriptures, from which I proved juft now, that Jefus Chrift was Author of this natural Creation, by which things were brought out of nothing into Being and Exift- ence |.. There is in Scripture, alio mention made of a fpiritual Creation, whereby the Hearts and Minds of Sinners are renewed and changed. Of this we have an account in thefe Words ; 11 JVe are his M'^orkmanfiip, created again in Chrijl * Eph. iii, 9. Heb.i. 2. f Gen.i. i. JPfalmcii. 2^. Col. i. t6. II Eph. ii. 16. andiv. 24. SERMON XII. 289 Chrijl Jefus to good Works. And, Put ye on the new Man, which after God is created in Righteoufnefs and true Holinefs. Now the firft fort, the natural Creation, by which things are brought out of nothing into Being, doth not admit of any InftrumentaUty ; for where there is an Inftrumcntmade ufe of, in the nature of the thing there muft be a pre-exiftent Sub- jed: for the Inftrument to exert its inftrumen- tal Caufality upon. But here, in the natural Creation, there is no pre-exiftent Subjed for the Inftrument to operate upon ; and therefore there can be no inftrumental Caufality exerted in fuch a Produdion. Befides, let us even fuppofe, that there was a Poffibility of exert- ing inftrumental Caufality in the Produdlion of things out of nothing, yet where could there be found fuch an inftrument, as would be fit to convey fuch an almighty Caufality and Power, as is necefiary to produce fuch an Ef- fed-, as the bringing a thing out of nothing is ? For whatever Inftrument can be fuppofed here to be made ufe of, it muft either be a finite or an infinite One : an infinite One it cannot be ; for that would fuppofe that there were two infinite Beings ; one who was the principal and efficient Caufe, and the other, which was the inftrumental Caufe. If any Inftrument then was made ufe of in the natural Creation, it muft have been a finite One. Now it is moft abfurd to fay, that a finite Inftrument was made ufe of in order to convey infinite Power, which is a thing impofllble in the na- U ture 290 The DoBrine of the Trinity. ture of the thing; becaufe there is no fiiitable Proportion betwixt the Power to be conveyed^ being infinite ; and the Inftrument conveying^ which' is fuppofed to be but finite. This may be ilkiftrated farther, by a very familiar Ex-^ ample : Let us fuppofe the flrongefl Giant only with a Rufh or a Straw in his hand, attempt- ing to knock down an Ox ; the Effort becomes vain arid ineffedual, for this very reafon, that the Impcrfed:ion and Weaknefs of the Inflru- nient he makes ufe of, is altogether unfit to convey a fufficient Blow. So in the other cafe, the Finitenefs and Imperfe<5lion of the Inflru- ment fuppofed to be made ufe of in the Pro- dudtion of things, makes it utterly incapable of conveying that almighty and infinite Power in a way of Inftrumentality, which is abfb- lutely neceffary in order to bring things which have no Being to Exiflence. So that on the whole we fee, that neither a finite nor infinite Inflrumentcouldpoffiblybemade ufe of in the Proda(5lion of things ^ and confequently there was no Inflrument at all made ufe of in that Work. Moreover, as it is utterly repugnant to the Reafon of Man to fuppofe, that the Lord Jefus Chrift, or indeed any thing elfe, was made ufe of, as an Inflrument in the na- tural Creation or the- Production of things out of nothing; fo it is alfo utterly inconfiftent with the account given us of the Production of things in the facred Writings, where there is hot the leafl infinuation of aninftrument made ufe of, in any paflage of Scripture, where the natural SERMON XII. ^gt iiatural Creation is fpoken of; but on the con- trary, according to the Scripture-account of the Produdtion of things out of nothing, the Work was perfed:ed by the Word and Com- mand of God, exclufive of all Inftruments. And therefore we fee in the firft Chapter of Genejis, at the Beginning of each particulat* Day's Work of all the fix, it is faid, God /'aid, let it be Jo, and Jo, and fo it was : and there is no mention of any other Inftrument, but the fole Word and Command of God, exclufive of all Inftruments. Hejpakeand it was done^ he commanded and itjloodjajl *. But here it is objeded, T^hat God created till things by "Jejiis Chriji -f-. So that it would fcem^ that Jefus Chrifi:. was the Inftrument, by which things are produced out of nothing. To which I anfwer. That indeed it v/ould feem fo, if the Apoftle was here ipeaking of the natural Creation, and the Produdlion of things out af nothing. But that is not the Cafe 3 for the Apoftle is here fpeaking of the fpiritual Creation, w^hereby all regenerate Per- fons are renewed by Jefus Chrift, as the great means of their Salvation, through the Re- demption which he hath purchafed; which plainly appears from the End, for which God created all things by Jefus Chrift, which is declared in the following Words ; God created all things by 'J ejus Chriji, to the intent, that to Principalities and Powers might be known by the Church the manifold Wtjdom of God. U 2 Now * Pfalmxxxiii. 9, -f Eph, iii. 9. 292 The DoSfrine of the TRi^if/o Now that manifold Wifdom of God, which was made known by the Church to Princi* pah ties and Powers, was the Wifdom of God in the Redemption and Renovation of Sinners, and their fpiritual Creation ; and not their na- tural Creation, whereby they are brought out of nothing to Exiftence. The manifold Wif- dom of that is made known by the natural Creation, and things that are made ; but the Church manifefts the manifold Wifdom of God, in bringing Sinners from Darknefs to Light, which is their fpiritual Creation -, and therefore, fince the Defign and Intent of God's creating all things by his Son, is declared to be that Manifeftation of the Wifdom of God, w^hich is made by the Church, it neceflarily follows, that that Creating fpoke of, muft be the fpiritual Creation, and not the natural. For the Spiritual Creation only, whereby the Hearts of Men are renewed, obtains this End, that by it the Church manifefls the manifold Wifdom of God to Principalities and Powers ; and it was never the Defign of the natural Creation, that it fhould be the Mean, by which this fhould be done : for the Angels know more of the Wifdom of God mani- feiled that way by the natural Creation, than the Church itfelf. The fame alfo may be faid of that other Text, that it is to be under- ftood of the Method of Grace and Difpenfa- tions of the Gofpel, and not of the natural Creation -, for the word ctlmccs tranflated here Worlds, more commonly fignifies Ages, or Periods SERMON Xri. 293 Periods of Time, as is known to all v;ho un- derftand the Original. So that the Senfe comes out to be this, That the Mediator, as King and Governor of the Church, made and con- ftituted all the various Ages and different Periods of the Church, and ereded all the va- rious Difpenfations of Grace in the old World and the new, before the Flood, after the Flood, in the time oi Abraham, under the Law and under the Gofpel. Upon the whole then,- it plainly appears, that altho* the Lord Jefus Chrift, as Mediator, be the great Means, by which the fpiritual Creation was accom- plifhed, yet that does not infer, that he was a Means andlnftrument only in the hand of the Father in the Produdion of all things in the natural Creation : for tho' the fpiritual Creation doth admit of a Mean or Inftru- ment in accomplifliing it, yea requires it as neceffary ; yet the natural Creation doth not, as I have fully fhew'd above ; and confequent- ly our Saviour could not be made ufe of as an Inftrument only in the firft Produdion of things, but was himfelf the principal and ef- ficient Caufe of them : which is as much a Proof of his fupreme Deity, as it is of the Father's, when the Produftion of things is afcribed to him. ■ : But here it maybe further urged. That fince thefe Texts, where it is faid, That God created all things by "Jefus Chrijl, and That by him aljohe made the Worlds, may beunderftood of the fpiritual Creation, whereby things are re- U 3 newed 5t94 T^^^DoSirine of the Tvii-iiiir^. newed and reformed by Chrift, as Mediator j why may we not alfo underftand thofe Texts in the fame Senfe, whereby it Vv^as proved, T'hat Cbrijl created all things^ and brought them from nothing to Beings as that Text, where it is faid. Of old, thou haft laid the Foundations of the Ra?^th, and the Heavens are th-C Work of thine handsel And that other Text,: where it is faid, By him were all things created that are in Heaven, and that are i?i Earth, vifible and ijivifible^ whether they be Thrones, or Dominions, Principalities, or Pow- ers ', all things were created by him, and for him -f-. Which Texts, if they be under- ftood of the fpiritual Creation, then they can be no proof, that Jefus Chrift was the efficient Caufe, who brought things out of nothing into Being ; and confequently the Argument taken from that for the Proof of his fupreme Deity and Equality with the Father, falls to the ground. To which I anfwer. That if in- deed thefe Texts could poffibly be uhderftood of the fpiritual Creation, by which things are reftored, and the Image of God again renew'd in the Souls "of Men, then no conclufive Ar- gument could be drawn from them for the Proof of the Deity of Chrift, as the Author of the natural Creation, and firfl Caufe of the Exiftence of things. But that is not the cafe; for it is impoffible to underftand thefe Texta of the fpiritual Creation, in a confiftency with commori Senfe > and this I fhall prove of them. both, * Pfaim cii. 25. •}- Col. i. 16. S E R M O N XII. 2Q5 both. And firft, that Text where it is faid, Of oU thou haji laid the Foundatmis of the Earthy and the Heavens are the Works of thine Hands^ can't be underftood of the fpiritual Creation, by which things are renewed and fandified, but of the natural Creation, by which things received a Being and Exiftence. Which is plain from this, that the Heavens and the Earth are not capable of this fpiritual Creation ; not be- ing fubjedls fit for Regeneration and Sandifi- cation : and therefore it muft be underftood of their being at firfl made. The fame may be faid of that other Text, where it is fiid, that Principalities and Powers were created by Jefus Chrift ; for tho' they be intelligent Beings, yet being innocent Beings, it cannot be fiid that they were created in a fpiritual Senfe, that is, renewed y for they had never loft the Image of God : and therefore his creating them muft be underftood of his giving Being to them at firft ; which is a moft inconteftable Proof of his fupreme Deity ; fince the very higheft of all created Beings, Principalities and Powers, were created, that is, brought out of nothing to Being, by him. But tho^ that Text was to be underftood of the natural Creation, yet it is no certain Prooof that Jefus Chrift was the Father's Inftrument only ; for Jehor vah is fcid to create all things by himiclf *. Sure he could not be his own Inftrument ; far lefs can Jefus Chrift be reckoned inferior to or an Inftrument in the hands of the Apoftles, U 4 yet * IC^. xliv. 29. 296 TTjeDoBrineoftheTKi't^irY. yet they are faid to give commandment by> cTfot, Jefus Chrift ; the word is the fame in both places. So much fortheProof of the Deity of Chrift from his being Creator. The next Argument fhall be taken from his being Preferver and Re- deemer ; but this I leave, till the Lord give another Opportunity.^ Godblefs his Word, and to bis Name be Praife, S E R^ (297 ) SERMON XIIL I John 5. 7. For there are three that bear record in Heaven^ the Father^ the Wordy and the Holy Ghojl : and thefe three are one. IN the preceeding Difcourfe I have endea- voured to prove the Deity of our Lord Je- fus, and that he is the fupreme God from his being the Creator of all things, and the effi- cient Caufe of the Produdion of things from a ftate of Non-exiftence to Being -, and anfwered the Objedtions which are ufually brought a- gainft it. 2. I proceed nov7 to prove his proper and iiipreme Deity, from his being the Preferver and Upholder of all things. As the Deity of Chrift appeared from his being the Creator of all things, becaufe that Work required no lefs th^n infinite Power, which none but the true and- ^gS T'he DoBrlne of the Trinity, 'and fupreme God is pofTeffed of. So it appears with an equal Evidence from Chrift's being the Preferver of ail things, for the very fame Rea^ fon ; becaufe to preferve things in their Beings does no lefs require infinite Power, than to give them an Exiftence at firft. For fuch is the ftate of all created Beings, that they are no more fufficient of themfelves for their continu- ance in a ftate of Being unto the next moment, than they were of themfelve^ fufficient for their own Exijftence, and to give Being to themfelves the moment before they had it. So that the Creature muft as much depend upon the almighty Power of God the Preferver, for its Continuance in Being the next moment, as it did upon the almighty Power of God the Creator, in order to its having a Being that moment before it had its Exiftence at all. For altho' a Creature be brought into Being this moment, yet it does not from thence follow,, that it will have a Being the next 5 and the fame Exerting of efficacious Influence, flowing from the divine Will, the efficient Caufe of all Exiftence, which is neceflary and fufficient to the Exiftence of a Being this moment, is not fufficient to uphold it in Being the next, un- lefs the Influence be continued ; and the Sub- traction, or Sufpenfion of that Influence, would have a pofitive Effe6l upon reducing that Be- ing into nothing, from which the preferving Influence was fubtradled. Which feems to be plain from the natural dependence of all created Exiftence ^ and fuch a Subtra<^tioa of that In- fiuence^^ SERMON XIII. 299 fiuence, which flows from the divine Beings when he wills the Exiftence of the Creature, is the fame thing in him with a pofitive Voli- tion, willing its Non-exiftence : for it is ab- furd to fuppofe the divine Being indifferent in the cafe, neither willing the Exiftence nor Non-exiftence of the Creature in any fuppofed point of Duration. So we fee, that the Pre- fervation of things in a ftate of Being and Ex- iftence is as fti-ong an Argument for the fu- preme Deity of that Being or Perfon, who is the Author of that Prefervation, as even the Creation of them out of nothing it felf is ; in regard that the one equally requires the exert- ing of infinite and almighty Pov^er as the o- ther. And indeed, the Prefervation of things, as to their fimple Being and Eflence, muft, tq the Ariam at leaft, be a ftronger Argument of fupreme Deity, than Creation it felf. For as to Creation, they have a ftiam pretence, as to Creation its being afcribed to our Saviour, that he was only made ufe of as an Inftrurnent in that \ but as to the Prefervation of things in their Being, if it can be made out, that that is afcribed to Jefus Chrift, they do not fo much as pretend, as they do in the cafe of Creation, that any Inftrqmentality is us'd with refpedt to it. -Tis true, there is a part of divine Prefer- vation, which is mediate, and wherein Inftru- mentality is made ufe of: as for inftance, in preferying the human Body in life and health, the divine Providence operates by the Inftru- mentality of Food or Phyfic^ but in uphold- ing 3 CO 7%eDoBrineoftheTKmirY. ing the fpiritual Subftance of the Soul, or the material Subftance of the Body, and keeping them from finking into their firft nothing ; this part of Prefervation is quite immediate, and done without the Intervention of any Mean or Inftrument at all, more than their Creation at firft ; and therefore if this part of the divine Prefervation of things be found to be afcribed to Jefus Chrift in Scripture, it will undeniably follow, that he is the fupreme God ; becaufe it can't be efFefted without the exerting of infinite and almighty Power, even the fame almighty Power, which was exerted in their firft Creation. Now that the Prefervation of things in their Being and Exiftence is afcribed to the Lord Jefus Chrift, the Son of God, is plain from thefe Words ; * God^ who atfundry tiines^ and in divers manners^ Jpake in time pajl to the Fa- thers by the Prophets^ hath in thefe laji days Jpoken to us by his SoUy who?n he hath appointed Heir of all things ^ by whom alfo he made the Worlds^ Then it follows,. Who being the Brightnefs of his Glory ^ and the exprefs Image of his Per [on 5 and upholding all things by the Word, of his Power, There the Son is reprefented to, us as the Preferver of all things, without any other Inftrum.ent, than the Word of his al- mighty Power 5 which is an irrefragable Te- ftimony of his fupreme Deity; fince nothing fhort of that almighty Power, which gave Be- ing to things at firft, according to the acknow- ledged • Heb. i. 3. SERMON XIIL 30t ledged Principles of Reafonand Philofophy, 13 fufficient to preferve them. We have for this, another plain Teftimony of Scripture 5 * In whom we have Redemption through his Bloody even the Forgivenefs of Si72s, who is the Image of the invifible God, the Firji-born of every Crea- ture y for by him were all thirtgs created that are in Heaven and that are in Earth , vifible and invifible^ whether they be 'Thro72es or Dominions^ Principalities or Powers ; all things were cre- ated by hifn, and for him ; and be is before all thingSy and by him all things confifl : that is, by his almighty Power all things continue in that Being and Exiftence, which he gave them in Creation. So that from his immediate fuftain- ing and preferving all things it appears, that he is poffeffed of thofe Perfedions, which are peculiar to fupreme Deity ; yea, even in that part of Prefervation w^hich is called mediate, becaufe therein God makes ufe of the Inftru- mentality of Means, as where he maintains by his Providence, the animal Life in Creatures, for that purpofe he makes ufe of Air and Food for the fupport of it; yet, I fay, even in that kind of Prefervation, the fupreme Deity of God the Preferver is demonftrated, and his al- mighty Power manifefted in maintaining thofe Laws of Nature, and preferving thofe Quali- ties in the Means, by which they gain thofe Ends, and become eifedual for the preferva- tion of Life, and without which, thofe Means could contribute nothing at all : as for inftance, onp * Col.i. 17. 302 The DoSirine of the TRlNity* one great Mean, which God makes ufe of in the prefervation of the Life of Man, is the Staff of Bread ; but that could be of no fervice for maintaining the human Life, if the God of Nature did not maintain thofe qualities in itj which make it nutritive to the Body : . for Man does not live by the Bread ahm\^ but by the Word that proceedeth out of the Mouth of God -y that is, by his almighty Power, giving it fuch a Bleffing, as makes it effectual for the prefer- vation of Life. So that whether we confider the Work of the mediate or immediate Pre^ fervation of God^ each of them is a Proof of the fupreme Deity ; and confequently that Work of Prefervation^ being afcribed to the Lord Jefus Chrift in Scripture, as I have juft now fhewed^ is an undeniable Proof of hil fupreme Deity. * And here I cannot iDUt obferve, that the' ^ rians and other Anti-tri?iitaria?2s, who den^ the fupreme Deity of God the Son, notwith- Handing the Prefervation of things is afcribed to him in Scripture, refift the feme Evidence^ as the Atheifts do, who deny the Being of God, notwithftanding he preserves all things by his almighty Power. For if it be true^ afe 1 have proved, that Jefus Chrift upholds all things, and that by him all things confift^ then this prefervation of things is as ftrong a Proof for the fupreme Deity of Chrift againft the ArianSy as the prefervation of things is^ that there is any fupreme Deity at all, againft the Atheifts. And a Man whofe Reafon is fo far SERMON XIII. 303 fat perverted, and Underftanding fo far de- bauched, that he is proof againft the 'over- powering Evidence in the firft cafe, has no- thing to hinder him to reject the Evidence of the laft ', for it is equally clear and brilliant in both. 3. As the afcription of Works of Creation, and the Works of fuftaining Providence to Je- fus Chrift, is a Proof of his fupreme Deity, fo alfo there are fome Works, performed by him, in confequence of his being Mediator, and adl- ing in that Charafter^ which neceffarily fup- pofe and infer his being poffeiTed of fupreme Deity, and of thofe Perfections which are pe- culiar to it. And the firft of thefe I fhall take notice of, is his governing and over-ruling all things ', and that not only in the World, but alfo in the Church. As our bleiTed Lord is God, and coniidered as the fecond Perfon of the holy Trinity, he hath an univerfal Do- minion, a natural and original Right, to go- vern all things in conjunftion with the Father and Holy Ghoft ^ who are each of them the One fupreme God, fo as not to exclude any of the other. And, if it had not been for the Revelation of the method of Grace, and if Man had continued in a ftate of Innocency, and had not flood in need of a Mediator, this univerfal Dominion over, and Government of all things, would have continued in the hands of the Deity, confidered abftradlly, without be- ing adminiftred by any particular One of the diftindt Perfons of the Trinity, as his proper 2 and 3 04 215^ DoStrme of tBelikiniHY. and peculiar Province. But conlidering the Apofracy of Man, and that he ftands in need of a Mediator ; this gives a quite different turn to things, and was the cccafion that the uni- verfal Government of things fliould be lodged in the hands of the Mediator, and adminiftred by hinij till fuch tiijies as all the Heirs of the Promife fliould be a(5lually inflated and fettled in the full PofTeffion of the eternal Inheritance, and the Church fully gathered in ; and then this univerfal Dominion, lodged in the hands of the Mediator for thefe glorious ends, when thefe are gained, fliall be refigned by him back again ; and things fhall return to their prifline and original flate, and the Government of the Univerfe fhall be adminiftred by the three Per- fons of the Godhead, equally, as one God, confidered abflradly, without devolving the Adminiftration upon any one of the Perfons more than another. But as thefe ends are not as yet obtained, the Mediator, as flanding bound by his OfRce to bring all thofe to Glory, who were given to him by the Father in order- to accomplifh that end, and as a Reward for* his undertaking for therii, has the univerfal Government devolved upon him ; and this he fliall continue to have, till all the Enemies of the Church are fubdued. And therefore the Apoflle tells us. That be is given to be Head over all things to the Church, Now^ tho' this univerfal Dominion, which the Mediator has over all things, be a derivative DominioUj and devolved upon him rather than any of the other SERMON XIII. 305 other Perfons iii the Trinity, and tho' this univerfal Government be but to continue, as it is adminiflred by him as Mediator, for a certain period of time, till the ends for which it was inftituted, be accomplilhed : yet his exercifing that Government, and his being poffelfed of thofe Perfedions, whereby he was able to undertake, and execute fuch a Trull, is a clear and plain Proof of his being the fupreme God; becaufe nothing ihort of Omnipotence and almighty Power, and of Omnifcience and infinite Wifdom, was fuf- ficient to difcharge fo great a Truft. Nor would it have been confiftent with the Per- fedions of the Father, nor with his Glory, which he will not give to another, that uni- verfal Government il:iould be devolved upon the Son as Mediator, if he, as to his divine Na- ture, had not been God equal with him, and ti^ly and properly a divine Perfon -, becaufe in confequence of his having that univerfal Go- vernment devolved upon him, he has a Claim to fupreme divine Worfhip. His governing the Univerfe, and making all things in the if- fue, which fall out in the World, to confpire for the Good of his Church ^ his reftraining its numerous Enemies, and defeating deep- laid Plots of Satan and wicked Men againft it, require the exercife of thofe truly divine Per- fedions of infinite Power and Wifdom. The Government alfo of his Church requires the Exerting of thefe divine Excellencies > for without almighty Power it would be impoffi- X ble 306 T'heDoSirme of the'X^i'^i'VH. b!e to fubduethe rebellious Hearts of Sinners,- and make them the obedient Subjeds of his King- dom of Grace, whom he makes willing in the day of his Power ; therefore the Work of Grace upon the Soul at Converfion, is jtjftly called "^^ a creating oj a clean Heart : And Be- lievers are faid to be -f- God's Worhnanjhip^ created again in Ckrijl J ejus unto good Works, The Work of Regeneration is faid to be ac- complifhed by no lefs a Power than that which raifed Chrift from the Dead, which was no lefs than infinite; and it is frequently in Scripture called a Refurredion. Now fmce Jefus Chrift is the Author of this Work, who is called, the Author and Fi?2iJ]jer of our Fnith'!^ ; it plainly infers his almighty Power, and confequently his fupreme Deity. He alio exerted almighty Power in reftoring the Dead to Life, and will ftill fhew it more illuftrioufly at the laft Day, when by his powerful Voice all the Dead fli^ll be raifed. Marvel not at this^ for the Houf is comings in the which all that are in their Graves Jhall hear his Voice ^ and Jljall come forth ; they that have done Goody unto thcRefur- reBion of Life ; and they that have done Evil^ WTto the RejiirrcSion of Damnation j) : an awful Confideration to thofe, w^ho without repen- tance perfevere to deny his Divinity. They Ihall then be convinced, to their eternal Con- fufion, that he is the fupreme God -, when, by his almiehty Power, they fliall be dragged out • of * Pfelm li- 10. f Eph.ii. 10. i. 20. JHeb. xii. z. ■fl john V. 28. SERMON XIIL 307 of their Graves, and brought before his Tri- bunal ', and by his Omnifcience, all the blaf- phemous Thoughts of their Hearts, and Ex- preffions of their Lips, {hall be revealed and laid open. * T/je?7 God /ball bring every Work into yudgment^ "with every fee ret things whether if be Good^ or whether it be Evil; then he Jhall judge the World in Right eoufnejs^ and every one Jloall receive from him according to what he has done^ whether it be Good^ or Bad. And there- fore, fince this part of univerfal Dominion and Government fliall be exercifed by him, he muft be a God of infinite Power, and Wif- dom 5 that is, the true and fupreme God : for it w^ould be abfolutely impoffible for him to deteft all the Secrets of the Hearts of all Men, who ever have been, or ever fhall be, and pro- portion their Puniihment fuitably, without thefe Perfections of infinite Power and Wif- dom. But here it is objected, That what our Sa- viour did as Mediator, he did it as the Father's Deputy and Vicegerent^ and that therein he a(5led for the Father's Glory : and the univer- fal Government which he exercifed, was a de- rivative Government, devolved upon him by the Father, and confequently he muft be in- ferior to him, and not equal with him. To which I anfwer, That our Lord and Saviour Jefus Chrift, as he is Mediator, was the Fa- ther's Deputy and Vicegerent, and that the Government which he received as Mediator, X 2 is * Ecclef. xil. 14, 3 o 8 The DoEirtne of theliK i n Tt y. -IS derived to him from the Father, and is what he muft refign, when the Ends for which it was devolved upon him, are accomplifhed ; I fay, all this we own; but what then? All that can juftly be inferred from this is, that the Lord Jefus Chrift, as he is Mediator, is not the Father's Equal, but his Servant : this we are always ready to own ; but then that is not the Point in controverfy. We have no Dif- pute with the Anti-trinitarians^ v/hether the Lord Jefus Chrift, as Mediator, and as he took on him the Form of a Servant, whether in that refpett the Father be greater than he 3 this we readily grant : but what we infift on is this, that this Mediator has a divine Nature united in one Perfon with his human Nature, where- by he is abfolutely and in all refpefts equal to the Father, and of the fame Nature and Ef- fence with him. And as v^e have proved this from many other Argum.ents 5 fo we urge, that it is alfo plain from thofe Works, which he performed in confequence of his being in- vefled with the Office of Mediator. 'Tis true, his being invefted with that Office, taken fimply and by it felf, abftrad:ing from the Honour confequent upon it, and the divine Excellencies it requires, as pre-requilite to the difcharge of thcfe Offices which belong to it, would be no Proof of his proper Deity, nor did we ever infift upon it as fuch; but grant, that as far as he receives a derived Commif- iion, and ad:s as a Deputy and Vicegerent, {o far he is inferior ^ as moft certainly the Giver of SERMON XIII. 305 of a Commifiion is, in the nature of things, in that refped:, fuperior to him, to whom fucb a Commifiion is given. But that does by no means infer, that in other refpedls he, to whom the Commifiion is given, the Deputy and Vicegerent, cannot be equal to him who gives it. And 'tis well known, in fome cafes he may be even fuperior to him ; tho' it is not fo in this: for the Father is in no refped in- ferior to the Son ; yet the Son's Inferiority to the Father, in refpedt of his being his Deputy and Vicegerent, as he is Mediator, is by no means inconfiftent with, nor does it derogate from his being equal to the Father in that re- fped:, that he is poffefled of the divine Nature and Perfedions equally with him : and what we are urging in this part of the Argument is, that thefe Works which our Saviour wrought in profecution of his Office, as Mediator, which were not done by him as Man, fuch as dying, fuifering, and the like, are a clear Proof of his divine Nature and Equality with the Father in that refped^ fuch as his governing the Uni- verfe, raifing the Dead, forgiving Sins, fearch- ing the Heart of Man, and the like -, becaufe fuch Works are peculiar to fupreme Divinity, and can't be performed by any, who is not pot feffed of divine Perfedions. But here it may be farther urged,That raif- ing the Dead is not a Proof of divine Power; fo that altho' our Saviour did raife the Dead, yet it i^ no Proof of his having almighty Pow* ^r ; for there are inftances of Men, who were X 3 di- 3IO T'heDoSirme of theTvii^irs. divinely infpired, and had a Connmiffionfroin Heaven, who have raited the Dead ; particu- larly, Elijha raifed the Shunamite^ Son *. And therefore it is argued, that our Saviour, as Mediator, having a divine Commiffion, might alfo raife the Dead without being the fupreme God, To which I anfwer, That raifing the Dead by one's own proper Power, is undoubt- edly an argument of Divinity, becaufe nothing fhort of almighty Power can perform that Work: for to unite the Soul and Body, being Subftances io very different and heterogeneous, muft needs furpafs the Power of any created Exiftence. Befides, from the Scripture we learn plainly, that the Union of the Soul and Body, in which the Life of Man confifl-s, is the Work of God alone ; -f* For in him we live arid move^ and have our Bemg ; which the Heathen, who had no divine Revelation, themfelves acknowledge. For the Apoftle cites the heathen Poet Aratus^ aflerting the fame thing ; As certain^ fays he, aljo of your mvn Poets have faid\ for we are alfo his Off- Jpring. Moreover, our Obligation to worfliip God, at leaft, one great Obligation to pay him divine Homage, is founded upon our being the Work of his hands, and our owing our Life to him, and having it in a dependance upon him. And therefore to fuppofe any o- ther Being the Author of our Life, or of the Union of our Soul with our Body, would be to transfer the Obligation to divine Worfhip from * 2 Kings iv. i^. -j- ^(5ls:fvii. 28. SERMON XIII. 311 from God, as the Objed: of it, to the Crea- ture, which is infinitely abfurd. And whereas it is urged in the Objedion, that EliJJja raifed the dead Child, and united his Soul again to his Body 5 that is abfolutely falfe : there is no fuch thing aiferted by the facred Hiftorian. All the hand and concern which EliJJja had in that matter, or indeed could have, or any created Being elfe, was, that he prayed to God for the Refloration of the Child's Life ; and God in mercy to the aifedionate Mother the Shunamite^ anfwered the Prophet's and the Mo- ther's Prayer -, and by his almighty Power u- nited again the Soul of the Child to his Body. - AH this is plain from thefe Words -, He went m therejore (the Prophet went in) and flout the Door upon tkem twain^ hi7nlelf and the Child, and prayed unto the Lord, and he went up and lay upon the Child, afid put his Mouth upon his Mouth, his Eyes upon his Eyes, and his Hands upon his Hands, and he Jlretched himjelf upon the Child, and tjoe Flejh of the Child waxed warm. So that the Miracle was effeded by the Power of God only at the Prophet's Prayer. It is true, when our Saviour raifed Lazarus, he prayed alfo to the Father ; but at the fame time he declares, that his fo doing was not that the Father might exert his al- mighty Power in raifmg Lazarus : our Sar- viour's own Word was fufficient for that ; for he arofe from the Dead upon our Saviour's fay^ Ing, Lazarus, come forth. But the only rea- fon why he owned the Father by Prayer, as X 4 other 312 TheDoEirine of the Trinity, other Prophets did, when they were about to work a Miracle, and beg the Interpoiition of the ahuighty Power of Heaven, was that the People might be brought to a perfuafion, that he, as Mediator, had a Commifiion from Heaven; for fo obftinate were they, th^t they would not own even that. But fays he, be- caufe of the People that Ji and by^ I (aid it ^ that they might believe that thou haft fent me. Moreover, the Miracles which the Prophets wrought, were done that Men might believe, not in them, but in the living God. But thofe which our Saviour wrought, were done for that End, that they might believe in Chrifl as the Son of God ; that is, according to the ufual acceptation of that Phrafe, as one equal with God; and particularly the raifing of Lazarus, from the Dead, was done to encourage his Siller's Faith, and to beget Faith in Chrifl in others who fliould fee that Work performed. Therefore our Saviour faith to one of the Sifters, * &aid I not imto thee^ that if thou wouldji be- lieve^ thou JJ:ouldft fee the Glory of God? Now, if our Saviour had not performed this Miracle in railing Lazarus from the Dead by his own Power, it would have been the highefl Arro- gance, and the greatefl Blalphemy in him to arrogate to himfelf the divine Glory of it, and to claim a Right upon it of being behevcd in, as the Son of God ; that is, as they interpreted that Claim, and as he himfelf owned, God e- qual with the Father, Moreover, as was hinted * John xi. 40. SERMON XIII. 313 hinted above, the Refurredtion from the Dead is afcrib'd to Jefus Chrift, as the Author of it by his own Power ^. All that are in their Graves Jhall hear his Voice ^ and Jh all come forth. Thus I have fliewed the fupreme Deity of the Lord Jefus Chrift from his Works of Creation and Providence, and fuch divine Works as were performed by him in confequence of his being Mediator. IV. I proceed to the fourth general Head of Argument, for proof of his fupreme Deity, and that is, That rehgious Worfliip and Ado- ration, due only to the fupreme God, was both paid to him, and claimed by him ; that he v/as worihipped by rational Creatures of the higheft Rank, and that by the Command of the Father himfelf. Religious Worfliip and Adoration is the juft Revenue which the Deity claims of the reafonable Creature, as due to him for their Being, and all their Comforts, Benefits and Happinefs, which they enjoy in a Dependence upon him ; and whatever Being can claim a right to this Revenue, does upon that very account claim a Title to fupreme Deity ; and the reafonable Creature, paying religious Homage and Adoration to any Being or Perfon, does by that very Ad: own and ac- knowledge that Being or Perfon to whom fuch religious Homage and Adoration is paid, to be the moft high God, and to be poffefs'd of all divine Perfections and Excellencies 5 for the PofTeffioq * Johnv. 28. 314 7^^ DoSirine of theTKiii it v. Pofleffion of divine Perfedlions and Excellen- cies is the fole Foundation of a Claim to reli- gious Homage. 'Tis true, there is a kind of inferior Worfliip or Reverence due to inferior Creatures, and ought to be paid to them fuit- ably to the various inferior Perfe(ftions or Ex- cellencies which thefe inferior Beings are in- dued with ; and in proportion to the Perfediion of their Nature and Excellencies they are pof- fefs'd of, fo in proportion fliould the Degree of Worfl:!«p paid to them arife. Now in regard that there are two Objecis of Worfliip exifting, which differ infinitely from each other in Point of Perfed:ion and Ex- cellency ; therefore Worfhip naturally divides itfelf into two Kinds, which are as different from one another, as the Objed: of them is different in Nature and Excellency; to wit, God and the Creature ; and fince thefe two differ infinitely in their Nature, Excellency and Perfection, fo the Worfliip due to them muft differ infinitely, and ought to be of an infi- nitely different Kind; and to miflake in this matter, and to pay that Woriliip to the one, which belongs only to the other, mqft needs be a Crime of the moft flagitious Nature; fince it infers no lefs than a levelling the fu- preme God with the Creature, or raifing the Creature to the fame pitch of Dignity with the Creator, which are equally blaiphemous. That Worfhip which is due to the fupreme God, and which has infinite Excellencies and Perfections for its Objedt, is called religious Wor- SERMON XIII. 315 Worfhip ; and fince there are no Degrees in infinite Perfedions and Excellencies, which are the Objed of religious Worfliip, and upon which it is founded, therefore there can be no Degrees in religious Worfliip itfelf. That Worfliip which is due to the Creature, and which hath but finite Perfedlion and Excellen- cy for its Objed, is called civil Worfliip ; and fince there are various Degrees in finite Ex- cellency, which is the Objed of civil Worfhip» and upon which it is founded ; therefore there muft of neceflity be various Degrees in civil Worfhip itfelf, to anfwer fuitably and propor- tionably thofe various Degrees of finite Per- fedion and Excellency, which is the Objeft of it. Having obferved thefe things concerning the Nature of Worfliip in general, they will help to clear our way to the Argument for the fu- preme Deity of God the Son, drawn from this, that religious Worfliip was paid to him ; for if he is no more than a Creature, or if he is any thing fliort of infinite Perfedion and Excel- lency, then he mufl; be degraded to that Clais of Beings, to whom civil Worfliip only is due ; and however high a Place we affign him in that Clafs of Beings, yet we can never raife him fo high^ while we deprefs him to that in- ferior^ Clafs, as to lay a Foundation for his Claim to religious Worfliip : And therefore, if it does appear from Scripture, that religious Worlhip was adually paid him, and that by the Appointment of Heaven, the Confequence then 316 I'he DoEirine of theVv^i^ii: y. then mufl: be clear and juft, that he is none of thofe inferior Beings, as to his divine Nature^ to whom civil Woriliip only is due; but that he is the fupreme God. For it is the groffeft Abfurdity to fuppofe, that the Worfliip due only to infinite Perfedlion and Excellency, was by the divine Appointment given to one, who had only finite Excellencies 5 this would be to give the Sanation of Heaven to the grofieft I- dolatry. Now to make good our Argument for the fjpreme Deity of God the Son from his Claim to religious Worfliip, and from its being ac- tually paid to him, and that by divine Appoint- ment; I fliall point out fuch PafTages of Scrip- ture as plainly evince it, that religious Wor- flnp, Worfliip of the higheft kind, due only to the fupreme God, and that in all its Parts, both Adoration and Invocation was paid to him, and approved by him. That the Lord Jefus Chrift is the proper Objed: of divine and religious Worfliip, as to his divine Nature, has already been fufficiently proved, from his being pofiefs'd of the divine Nature and Efience, and all its effential Perfections ; fuch as Independence, Self-Origination, Eternity, Immutability, Om- nipotence, Omnifcience and Omniprefence, and the like ; which Perfections alone are the Foundation of religious Worfliip, and the ul- timate Objedl to which it ought to be direded; and where thefe are wanting in any Being, there can be no juft Claim to that Honour, which is the Confequent of, and refults from religious SERMON XIII. 317 religious Woriliip ; as on the other hand, where thefe are found, as I have in former Difcourfe^ proved they are all found in Jefus the Son of God, there for certain is the proper Object of religious Worihip ; and it ought to be direded to him as the ultimate Objed of it, and to whom it juflly appertains. And altho* we had no particular Inilances for proving, that reli- gious Worfhip was actually paid to him in Scripture, yet that they are clear and plain, in this, that he is pofTefs'd of thofe infinite Ex- cellencies, which are the proper Objecd of re- ligious Worfhip, that of itfelf would be ground enough for our Pradlice in this Matter j and would be fufficient to lay an Obligation upon us to own him as the fupreme Objecft of all religious Adoration and divine Homage. But this is not the Cafe; we are not left at a lois for Proof, that religious Worfhip has been actually paid to him, any more than for Proofs of his Right and Claim to it, by being pof- fefs*d of thofePerfedlions which only are the jufl Foundation of it : the Scriptures of the Old and New Teflament are clear and full in this point y in them v/e have Inflances, both where- in divine Worfhip of religious Adoration and Invocation is afcribed to him. But I have not time to enter upon fo large a Field ; only I fhall inflance in two Pafiages in the Old Tcfla- ment, wherein this religious Worlhip was paid to him, as the Mediator under the Old Dif- penfation, and as the Angel of the Covenant; leaving the fuller Proof of this from the New Teflament, 3 1 8 The DoEirine ofiheT^ i n i t y. Teflament, till the Lord give another Oppor-^ tunity. The firft of thefe Paflages *, is that where we find, that yacob pays divine Honour and Worfhip to the Angel of the Covenant, the fecond Perfon of the Trinity -, who frequently appeared to the Old Teftament Believers, as a Prelude of his future Incarnation, and was worfhipped by them, as a divine Perfon by re- ligious Worfliip ; the Words are thefe : '— ^ God before whom my Fathers^ Abraham and TjaaCy did walk^ the God who fed me all my Life long unto this D-ay, the Angela who redeem^ ed ?ne from all Rvil^ blefs the Lads. Now, that this is the Ansfel of the Covenant, the fecond Perfon of the holy Trinity, appears from the Charad:er of Redeemer here given of him, and his Epithet of Angel ; for the Father is never caird the Angel or MeiTenger ; and I can hardly think, that the Arians themfelves can allow this to be underflood of the Father, for that reafon, that he is called the Angel orMef-* fenger; for that would oblige them to fay, that the Father received a Commiflion from the Son, or Holy Ghoft, whereby he became their MeiTenger ; for he could not be his own MeiTenger, nor the MeiTenger of any Crea- ture. The Angel or MeiTenger here fpoken of then, whofe BleiTing was implored in be- half of Ephram and ManaJJeb^ by Jacobs their Grandfather -, muil needs be the Angel of the Covenant, the Father's MeiTenger, as he * Gen. xlviii. 15. was SERMON Xm. 319 Was Mediator : and in regard that Jacob ad- dreffes him, as the Fountain of fpiritual and eternal Bleflings, by Prayer, he muft needs be on that account a divine Perfon, and own'd as fuch by Jacob \ for to apply to any by way of Prayer, as the original Giver, either ot temporal or fpiritual Bleffings, is a moft folemn Adl of religious Worfliip j and praftical ac- knowledging the Being or Perfon, thus ap« ply*d unto, to be poffeffed of infinite Wifdom, Povv^er and Goodnefs^ and confequently to be truly God. Moreover, what puts the Matter beyond all difpute, that religious Worfhip was paid by Jacob to the Angel of the Cove- nant, the Lord J ejus. Cbriji^ the fecond Perfon of the Trinity, in this Adion of bleffing E- fhraim and Manajfeh^ that is, begging the di- vine Bleffing on them 3 is, that this Ad:ion in the New Teftament is exprefsly called wor- fhipping: By Faith Jacobs when he was a dyings hlejfed both the Sons of Jojeph^ and war-- fiippedy leaning upon the top of his Staff'^, We have another Inftance -f*, where the Lord Jejiis Chriji^ the fecond Perfon of the Trinity, v/ho v/as given as a Leader and Commander to the Old-Teflament Church, and who is the Captain of ojir Salvation under the New, appeared to Jojhiia^ under the Cha- ^ rader of the Captain of the Lord's Hoft, and accepted of Worfliip, and demanded it as his due j and appointed the Place, where he made his Appearance, to be looked upon as holy^ * Heb. xi- 26. t Joih. v. 15. becaufe 3 20 iTjeDoSirine of the Trinity. becaufe of his Prefence : which is more than he had a Claim to, if he had not been the fupreme God, and what was never done on ac^ count of any Creature. And we haye but one Inftance more of that kind 5 and it was, when the fame Angel of the Covenant appeared to Mofes *, which Angel calls hinifelf the God of Abraham^ Ifaac, and Jacob^ which fhews he was a divine Perfon ; and therefore might juftly command Mofes, as an Evidence that Worihip was due to him, to put., off. his Shoes, from off- his Feet y as he Qomxnzndti yojh.iia here: yoJhuafeU on his face to the Earthy and did worfiip ; andjaid: unto him. What '.faith my Lord unto his Servant ? And the Captain of the. Lords Hofl faid.unto fopua,,Loofethy Shoe from off thy Foot , for the P. lajce whereon thou ftayidefl is holy : ^ and fofiiia did Jo •f'. God bkfs^.his. Word, and to. his Name be • ''".yv.^\ . Praije, * Exod. iii. 5; A . f Joih. v. 14, 15. SER- r^2i ] SERMON XIV. I John 5. 7. For there are three that bear ftcbtd in Heaven^ the Father^ the Wordy and the Holy Ghoji : and thefe three are one* IN the end of the preceeding Dlfcourfe, I endeavoured to fhew the proper Deity of God the Son from this, That divine. Worfliip was afcribed to him in Scripture ; for proof of which; I cited fom6 Paffages from the Old Teftamerit. I now proceed to prove it farther* from the dearer Difcoveries made of it in the New. ■ . ^ '—' ^ In the New Teftament, we have plain and exprefs Proof, that divine Worfhip, Worfbip due only to the fupreme God, and fuch as has infinite Perfedlions only for its Objecfl, was paid to Jefus Ghrift : where the Angels, the higheft of all created Beings, were commanded to worfhip him * ; And again, "when ke bring" nth in the jirJi-begQtten into- the Worlds he faith ^^ Y ^''^ * Heb. i. 6. 3 2 2 iT^e DoSirlne of the T r i n 1 1 y. and let all the Angels of God worpip him. The Wife Men alio, who came from the Eaft; and'; were in a miraculous manner direcfled of God>^ by a Star, where to find the Child Jefus, who was born King of the Jews, paid divine Ho- nour to him * : When thev were come into the Hou/e^ they Jaw the youjig Child^ with Mary his Mother^ and fell down and worfhipped him. And after he had entred upon his publick Mi- Biftry, and difplayed by his Works his divine Perfed:ions, fo far as was confident with his State of Humiliation, all thofe, who were by the Power of divine Grace enabled to embrace him, as the Meflias, the Son of God, and Sa- viour of the World ; worfhipped him with fu- preme divine Honour in the Ads both of A- doration and Invocation ; which is plain from the whole Hiftory of our Saviour, recorded by the Evangelifts. I fhall inftance only in one very remarkable Cafe -, which was, when our Saviour was making his publick Entry into the City of Jerufalem^ a& the King oiSion ; . the Multitude Chouted, and founded forth, his Praifes in Hofannas of the higheft Strain, infomuch^, that the Chief Priefts^ the Scribes and Pharifees were greatly offended to fee his Difciples and the Multitude pay divine Honours, to Jefus, the Son of David ;, and addrefs'd our Saviour j: that he might rebuke his Difciples : aad Fol- lowers foi* fo grofs an A6: of Idolatry, as they imagined, taking him to be no more, than a mere Man ; as Ibme of the Anti-Trim tarians * Mat. ii. II. SERMON XIV. 323 do at this day : and doubtlefs, if bur Saviour had been any thing fhort of, or inferior to the iiipreme God, as to his divine Nature, he would moft certainly have rebuked them moft ieverely, and would never have fuffered him- felf to be made by them the Object of their idolatrous Worfhip 3 this he would have done of himfelf, without any Application made to him for it by the Scribes and Phariiees. Bat fo far was he from rebuking them, and rellrain- ing their Adoration of him, that in his Reply to the Chief Priefts, he in the opened manner declares his Right to their Adoration ; and tells them, if thefe fiould hold their peace ^ at that time, and foibear to acknowledge him as the Iiipreme God, by Praife and Hofannas, the "very Stones themjelvei would cry out ; as the Evan- gelifl: Luke relates that Hiftory ^ : and, as we have another part of that Hiftory related by Matthew, our Saviour tells thele Scribes, Pha- rifees and Chief Priefts, when thev would have him to rebuke thofe, who paid him this piece t>f divine Honour, that their fo doing was pro- phelied of, as what was due to him, and ought and fhould be paid to him -f- : When the Chief Priejis and Scribes faw the wonderful 'Things that he did, and the Children crying in the Tern- fle^ and faying^ Hofanna to the Son of David ) they were fore dijpieafed^ and faid mito him^ hear eft thou what thefe fay f And fefiisfaid unto them J Tea) have ye never read, out of the Mouths Y 2 of * Luke xix. 40= f Mat. xxi, 1^^ 324 The DoBrine of the Trinity. of Babes and Sucklings thou haji perfeBed Praije. Faith in Chrift is another Aft of Worfhip, which was paid to him by his Difciples, and required of them by our Saviour himfelf ; and that too in the fame Senfe, and of the fame Kind, which was paid to the Father * : Let not your Hearts be troubled^ ye believe in Gody believe aljo in me. And this Faith, which was exercifed towards Chrift, as it was of itfelf an Ad; of divine Worfhip, and could only be di- redled to an Objed: poiTelled of fuprenie Divi- nity; for it is faid*f*, Thus faith the Lord^ curjed is the Man^ that triifteth in Man^ and maketh Flefh his Arm, and whofe Heart departeth from the Lord', fo Faith in Chrift was always ac- companied with other Ads of Worfhip, per- formed to him by thofe who truly believed in him : thus it was in the Cafe of the blind Man, whom our Saviour cured .| ; yefus heard that they had caji him out; and when he had fund hiniy he /aid unto him, Doji thou believe on the Son of God? he anjwered and f aid. Who is he. Lord, that I might believe on him? Ajidjefus faid unto him^ thou hafi both fe en him, and it is he that talketh with thee. And he faid ^ Lord, I believe-, and he worjhipped him. Moreover, as our Saviour was owned by his Difciples and Followers, as the fupreme Objed: of divine religious Worfhip equally with the Father, during the time he was here upon the Earth; fo was he alfo when he parted from * John xiv. I. f Jer. xvii. 5. J John ix. 35. them SERMON XIV. 325 them at his Afcenfion : * And it came to pafsy while be blefjed them^ he was parted from themy and carried up to Heaven ; and they worfoipped himy and returned to Jeriijalem with great "joy. And lince his AfcenuQU all along, he has been worfhipped by the Churches, with all the Adls of religious Adoration and Invocation ; and that too as the ultimate Objed: upon v^hich;^ religious Worfhip terminates. For even thefe Ad:s of religious Worfhip, which areexercifed towards the Lord Jefus Chrift, confidered as executing the Offices of Mediator, even thefe A6i:s terminate ultimately upon the Perfedlions of his divine Nature, which alone are the pro- per Objedl of religious Worfliip : and confe- quently, fuch Ads of Worfliip, which are ex- ercifed towards Chrifl, even as Mediator, which terminate ultimately in the infinite Per- fections of the divine Nature, are not at all to be counted inferior and fubordinate Worfliip ; becaufe they have fupreme Perfeflion for their Objea. 'Tis true, there may be an inferior and fub- ordinate Kind of Worfhip, or Honour and Veneration due to the human Nature of Chrifl, confidered by it felf; or even to his Perfon, confidered only in the view of his having re- ceived a CommifTion from the Father, abflrad- ing from all confideration of him, as poifefTed of the divine Nature and Excellencies : I fay, our Saviour Jefus Chrifl, confidered in both th^fe refpeds, may have a Worfhip due to him, Y 3 which % Luke xxlv. 22. 326 The DcBrine of theT viimrY. which is inferior and fubordinate ; and there- fore, for that very reafon, only civil Worfhip ; becaufe fuch fubordinate Worfhip paid to hirDj confidered only as Man, or merely as receiv- ing a deleeated ConimilTion from the Faiher, does not terminate «pon any divine Perfection, which is the prccife thing which difcriminates • and difting«i{hes between religious Worfhip, and that which is only civil or fubordinate Worfhip 5 the one having infinite Perfedlion and Excellency for its Objed, and the other only finite. But in all our Concerns withChnft our Mediator, we never have occafion to con- fider him in any of thefe refpedts abftraftly 5 for whenever we are called to pay any Worihip tcy him, fuch divine Perfections and Excel- lencies, peculiar to fupreme Deity, prefent themfelves to us in his Perfon, as intirely fwal- iow up the inferior Confiderations of hini merely as Man, or merely as receiving a dele- gated Commiffion: and the Powers of the' Mind are attracted by the fuperior Luftre of thefe infinite Excellencies of his divine Nature, and fixed upon them ; fo that the devotion of the Soul in that pofture, pointing at his infi- nite Excellencies, and fixing and refting upon them, and terminating ultimately in them^ becomes religious Worfhip ; and Worfhip due only to fupreme Deity, having infinite Per- fedion for it? Objefl:. ^ ^ ■ Believers are frequenty reprefented to us in Scripture as worfhipping our Saviour in all the various Ads of religious Adoration and Invo-= cation J SERMON XtV. 327 cation, and fixing upon and pointing to his di- vine Excellencies, both in Adoration and In- vocation. Befides thefe Inftanccs already taken notice of before his Afcenfion, I fhall point to fome other Scriptures, which prove that he v^as confider'd astheObjeft of fupreme divine Worjfhip after his Afcenfion : And the firft that I fhall inftance, isthatAa of religious Worfhip, Faith, believing and trufting in him, and depending upon him for eternal Life. I have already fhewed that our Saviour before his Afcenfion, and while he was here on Earth himfelf, required, and had this piece of divine Worfhip pay'd him. So the infpired A- poftles command this part of Worfhip to be performed to him by all who would inherit cverlafling Life, as abfolutely neceffary in or- der to it. So did the Apoflle Paul exhort the Jaylor; "^Believe on the Lord J ejus Chriji, and thou Jhalt be Javed, and thy Houjk And fo alfo he praftifed himfelf 5 \ I know whom I have believed^ and I am perjuaded that he is able to keep that which I have committed to him. againfl that Bay, But the Scripture is fo full of Inftances, wherein this Ad: of Worfliip is commanded to be paid to Jefus Chrifl, and is adtaally paid to him, that I need not further infifl upon it ; only I would have it carefully minded, that it is the very higheft Ad: of re-, iigious Worfliip which can pofTibly be paid by the Creature to the fupreme Being: for other Ads of divine Worfhip terminate, fome upon :v. Y 4 one *Aftsxiv. 31. rj-zTim.i. 12. 328 7%e DoSirine of the Trinity. one divine Perfed;ion ^ rpthers upon another i but this has all the Perfections of fupremeDi-- vinity for its Objed:. The Perfon who truly believes in Chrift, trufts in, reflis and relies upon him as AU-fufficient, Self- fufficient,, Im- mutable, Omnipotent, Infinitely Wife, and In- finitely Good, and in a word, Infinite in all Perfeftions j and confequently, an Act of Worfhip which hath all thefe Perfedlions for its Objedt, muft needs be an Ad: of fupreme religious Worfliip ^ and the Being or Perfon, to whorn fuch an Ad of Worfhip is due, and to whom it is performed by the Command of Heaven, muil neceffarily be the fupreme God j for his Glory, or any part of it, much lefs all of it at once, he will not give to another. Another Ad of fupreme and religious Wor- fliip, is, fwearing by the Name of the only true God. The Comrnand, is ^ 'T'boujh alt fear the Lord thy God, andferve him ; and floalt jhsoear by his Name : And, we ^re expreflly forbid to fwear by the Name of Idols 5 -f- Come not to thefe Nations^ neither make mention of the Name of their Gods, nor caufe to fwear bythem^ Yet this piece of religion? Worfhip, whereby the fupreme God i? acknowledged the fole Judge and Avenger of Falihood, wa§ paid by the Apoftle Paul to Chrift, w^hen he appeal'd to him as the Heart-fearching God, for the Truth of what he wrote to the Romans : % 1 fay the Truth in Chrift, I lye not -, my Coiifcience- ^Ifq bearing me 'idtnefs in the Holy Ghoft s IJay th^ * Dcut. vi. 13. f Jof, xxiii. 7. ^ Rgnit ix- I' SERMON XIV. 329 the Truth in Chrifi : or, as the word fometimes is rendred, and as it may be rendred here, by Chrijl ; I fay the 'Truth by Chrifi : but whether it be tranflated in or by, it is equal 5 the words plainly carry in them the Form_ of an Oath. And this is what was foretold of Chrifi: by the Prophet I/aiah ; * Look unto me^ and be ye Javedall the Ends of the Earth ; for I atn God^ and there is none elje ; I have fworn by my felf the Word is go7ie out of my Mouth in Righteouf nejs^ and fijoll not return^ that to me every Knee Jhall bow, every Tongue jh all fwe'ar. And that the Lord Jefus Chrift is the Perfon fpoken of there, is plain from the Context, where he is called, the Lord our Kigl:>teoulnefs^ anditisfaid, that in him the Seed of :5^r^^/fhall be juftified. And likewife, the Apoftle Paul expreffly ap- plies this Paffage of the Prophet Ifaiah to our Saviour, as meant of him, in his Epiftle to the •f- Romans, and in that to xhtPhilippians he al- ludes to it. And therefore fince the fecond Perfon of the Trinity is to be underllood, when he fays, that to him every Tongue fio all fwear ; 'tis plain, that he is the juft Objedl of this piece of religious and divine Worfliip ; and confequently the true and fupremeGod. Prayer is another Adt of religious Worfliip which was offered to our Saviour ; and that in confequence of a Prophecy concerning him by the Prophet Ifaiah-, %In that Day there foall be a Root of feffe, which pall fiand for ah E71- Rgn of the People, to him Jhall the Gentiles feek, ^r and ^ Ifa, xlv. ?2. t Rom. xiv. u. Phil. ii. 10. Xl^2^,7i\. 10. 3 3 o 5^^ DoEirine of the T i^f Vi T v, tfW his Re/i fiall be glorious. To him did the Woman of Canaan leek, and in Faith diredled her Prayer to him, and got a gracious Anfwen * And behold^ a Woman of Canaan came out of the fame Coajls^ and cried unto bim^ f^yi^Sy Have mercy on me^O Lord, thou Son of I)avsd ; and then came foe ^ and worjinpped him^ foy^^S^ Lordy help me. And again, the Father of a Child, poiTefled with an evil Spirit, addrelTed him in behalf of his Son by Prayer ; and for himfelf, that he would remove the Unbelief of his own Heart ; "f A?2d firaitway the Father cf the Child cried out,, andfaidivith Tears, Lord,^ I believe,, help'< my Unbelief In both which cafc^s, the almighty Power of Chrifl:, and his infinite Goodnefs are acknowledged by thofe Acfls of Devotion, and are afcribed to him 5 which our Saviour accepts of, as what belonged to him, without infinuating in the l^aft, any difpleafure with them for worfhipping him by Prayer ; but on the contrary, he approves of their Worihip, applauds their Faith in him, and in Teftimony hereof, he anfwers their Prayers ^ which he would not have done, if he had not been the juft and proper Objed: of Worfhip ; but would have reproved them for their Idolatry, as his Difciples did, when di-. viae Honours were offered to them. He, who told Satan, when he was tempted by him, to worfliip him; Thou (halt 'worjljip the Lord thy God, and him only fh alt thou ferve^ would ne- ver be guilty of io grofs a Sin, as to fuffer himfelf '% Mat. XV. 22, &c. f Mark ix. 24. SERMON XIV. 331: himfelf to be worfliipped by Men, if he had mot been indeed, the Lord their God. And in a variety of Places, needlefs here to infift upon, he is reprefented as the Objecft of Prayer in the New Teftament, He is called, ^ Tthe Lord over ally 'who is rich to all that call upon him 'y and, JVhoJoever Jhall call upon his NamCy jhall befaved. And that the Lord, the fecond Perfon in the Trinity is there naeant, is plain from the very next Verfe ; How Jhall they call on hiniy in whom, they have mt believed -y and how Jhall they believe on hiniy of whom they have not heard ? The Lord there meant then, who is rich to thofe who call upon him, muft be the Lord Jefus Chrift ; for it was he in whom the unconverted Jews and Greeks did not be- lieve, and of hhn they had not heard: but they had both heard of the Father, as the liv- ing God; the Jews by a fupernatural Revela- tion, and xhcGreekshy a natural : and both be- lieved his Exiftence. But as to the Lord Jefus thrift, they could not believe in him, till he ^was preached to them by the Gofpel, nor call upon him till he was heard of; and fufficient Grounds propofed, to lay a foundation for Faith in him, by fome other Preacher, than what had been fent, either to the JewSy who knew nothing of Jefus, come adlually in the Flefh, by the Prophecies of the MeJJias to come ; or to the GreekSy who knew nothing of him by the Works of Creation: until he was made known then to both by the Preach- ing t Rom. X. 12, 1 5. 333 T*b^ DoSirine of the Trinity. ing of the Gofpel, neither of them could be^ lieve in, or call upon hinfi. But here it is objeded, that the Lord Jejiis Chrijl is not the ultimate Object of Prayer,' but the Father only; and that we are to di- red: our Prayers to the Father in his Name ; fo that the Worfhip terminates ultimately upon the Father, and not upon the Son. To which I anfwer. That in all the Inft^nces above eked, the Lord J ejus Chriji is con-^ fidered as the ultimate Object to whom thefe Prayers were addrefled ; and confequently the divine Worthip refulting from them, was diredted to him as the ultimate Objedt of itj and Chriftian^ are in the New Teftament di- ilinguifh'd from the yewijh and Heathen- World, by this peculiar Charaderiftick, that they are fuch as own ye/us Chrift as the ulti- mate Objed of that divine Worfhip which is paid by them to the fupreme Goi Therefore Ananias defcribes Chriftians hy this *, that they' are fuch as call on the name of Jefus. Here he hath Authority from the Chief Priejls to bind all that call on thy Name -, where A'aanias is jfpeakingto the Lord Jefus Chriji^ who appeared to him in a Viiion, and fent him to PauX then called Saul^ as appears from the reft of the Chapter. The Apoftle Paul^ addreffing his Epiftle to the Corinthians^ and all other Chriftians and Saints, defcribes them by this Charader, that they were fuch as ow^n'd J ejus Chrijl as tho ul- '^ * Ads ix. 14. S E It M O N XIV. 333 ultimate Obje(5t-of this part of fupreme divine Worfhip-f-. ^To the Church of God, which is at Corinth^ to them that ane janBificd In Jefta Chriji^' called to be Saints^* with all that in every Place call on the Name of Jefth' Chriji our Lord. From whence I would exhort thofe> who will not call upon Chrif: as their Lord, and the fupreme Objedl of their Worfhip, to- gether widi the Father and Holy Ghoft, to take heed to it, left they be found not to be Members of the true Church of God, and fiich as are called to be Saints, and fandtified: for the Apoftle joins that part of the Chriftian's Character, that they are Members of the Church of God, effeBiially called to be Sai?2ts^ and fanciified^ with their calling on the Name of y ejus as their Lord\ and if they want the latter part of the Charad:er, they would do well to take heed, left they ftiould be difti- tute of the former alfo. y \ 'Tis true, that in our Addrefles to the Fa- '^ther, we muft come in the Name of Cbrijl -, but it can by no means be hence inferred, that therefore the Lord Jefus Chriji is not the ul- timate Objedl of our Worfhip : for that very Adl, in coming to the Father in the Name of his Son, makes the Son as much the Objedtof our religious Worfliip as the Father ^ for our trufting to, and relying upon the Mediation of the Son, and employing him, as our Advocate with the Father, is as high an Acft of religious Worftiip, as can poflibly be performed to the Fa- f I Cor. i. 2. 334 T^b^DoSirine of theTKi'tii'VY. Father himfelf : for hereby we acknowledge the infinite Dignity of his Perfon^ and that he is poffefled of all thofe fupreme divine Exceli^ lencies, neceflary to qualify him for being a complete Mediator; which is no lefs than to acknowledge, that he has all the infinite Per- fections of the divine Nature, than which we cannot poffibly perform a higher Acl of divine Worfhip to the Father himfelf 3 and that the Father is not addreffed by us immediately, but in our Approaches to him, we make ufe of, and employ the Mediation of the Son. This is not becaufe the Father is poffeffed of any fu- perior divine Excellency, which is not in the divine Nature of the Son ; for all the divine Perfedions, which the Father hath, are the Son's : but it is intirely owing to this, that the Father is the Perfon of the Trinity, who, in the Oeconomy of Salvation, fuftains the Cha- rafter of fupreme Deity, and maintains the Rights of the oflfended Majefty of Heaven by the Sins of Men ; and on that account is not to be approached to without the Intervention of a Mediator, fuitably qualified to render him propitious; otherways the Rights and Honour of divine Majefty would have been intirely dropt. And if it had been fo ordained in the Method of Grace, that the Son had been the Perfon agreed on to fuftain that Charadter,/ as he might have been for the Dignity of his^ Perfon ; he muft have been addreffed in the lame manner, thro' the Mediation of one of the other two; but fo it was ordered for Reafons • '-'' not SERMON XIV. 2i5 not fufficiently known to Mortals, that the Son fuftains the Charad;er of Mediator ; yet his fuftaining that Characfler, does by no means ftrip him of any Excellency or Perfection be- longing to his divine Nature ; and confequently is no ways inconiSftent with his being the fu- preme and ultimate Objeft of. religious and divine Worfhip. 'Tis true, his fuftaining the Charader of Mediator, and not that of the Defender of the Rights of the injured Ma- jefty of the Deity, confidered abftradtly, has this Confequence, that he, as a diftind: Perfon from the Father, and fuftaining the Charader of Mediator, may be addrefted immediately without the Intervention of any other Medi- ator, diftindfrom himfelfj but that does not derogate from his proper and fupreme Deity, or in the leaft degrade him, as to his divine Nature, below the Father; or conclude but he is the fupreme and ultimate Objed of re- ligious Worfhip, equally with him; and that }ie lia« always been owned fo by fuch as were truly Saints : So did St. StepheUy when he was breathing his laft, he called upon Chrift by Prayer, as the ultimate Objed of his Worfliip, faying, Lordycfui^ receive tny Spirit \ iQ Once more, another Ad of rehgious Wor- fhip, plainly belonging to our Saviour, accor- ding to the Scripture, and which was per^ formed by the infpired Penmen themfelves, is Adoration, Thankfgiving, or Praife -, the Scrip- tures are fo full of thefe, that I need but men- tion * A(5ls vii. 59* 336 TT^^ DoEirine of the Trinity. tion a few of the moft remarkable of them j the firft you have in thofe Words of %u Paul', where after ^ in each of the four pre- ceeding Verfes, our Saviour had been exprefsly mention'd, then we have this Doxology to him 3 Now unto the King immortal, eternal^ invijible, the only wife God, be Honour and Gloi^yfor ever and e^er, Amen "*. Aiid to the iame purpofe, we have another by the fame Apoftle, to the fame Perfon, and in the fame Epiille : / give thee Charge, that thou keep this Comma7tdment without Spot, unrebukeable^ until the appearing of our Lord Jefus Chrifl^ which in his times he [hall Jhew -, who is the blejfed and cnly Potent ate^ the. King of Kings^ and Lord of Lords -, who o??ly- hath Immortality^ dwelling iii the Light ; which 720 Man can ap-^ proach unto, whom no Man hathfeen, nor can fee ; to whom be Honour and Power everlafling. Amen ^. Now that this Doxology is fung to the Praife of Jefus Chriftj the fecond Perlon, is plain from this, that it is the fecond Perfon j who is to make the glorious Appearance at the la ft Day : And thefe glorious things are fpoke of, and high Epithets afcribed to him, who is in his proper time to fhew, and make that grand Appearance. Again, in the Epiftle of fude II, we have a Doxology ; Now to hi?n who is able to keep you from falling, and to prefent you faultlefs before the Prefence of his Glory with exceedi?ig Joy, to the only wife God, our Saviour^ be Glory and Majefly, Dominion and Power^ * I Tim. i. 17. f vi. 15. |1 Ver. 24. ■SERMON XiV. 237 Power, both now and ever. Amen. That Praife is given to Jefus Chrift in this Doxologyi appears from- this, That he is nbt only ftiled God our Saviour, but alfo he is reprefehted as the Perfon, who keeps his People from fal- ling, and pre/en* s them fauMefi before thePre^ fence of his Glory : which is the very Charadler given of Jefas Chrift by the Apoftle Paiii^, And again in the Revelation -f^; Unto him that loved lis, and "ijaJJjed us from our Sins in his own Plood, and hath made us Kings and Priefis unto God and his Father, to him be Glory and Do- minion, for ever and ever. Amen, Thus I have jfhewed that the higheft Inftances of religious and divine Worihip have been performed to Jefus Chrift by Angels and Men divinely in-^ ipired, and by the moft eminent of the Saints^ and that by the Appointment of God himfelf, and that this Worfhip was accepted of, and elaim'd by Jefus Chrift; from whence it ne-* ceiTarily follows, that he is the proper Obje(5t of fupreme divine Worfhip, and is poffeffed of thofe infinite Perfedions, upon which fupreme Worftiip terminates, and confequently that he is the moft high God equal with the Fa- But here it is objedied. That notwithftandlng divine Worfliip was paid to Chrift, yet it does not necefiarily follow that he is pofTefs'd of infi- iiite Perfedions; for God the Father might command divine Worfliip to be paid to himj Z tho' * Eph. V. 27. -J* Rev. i. ^, 6, tho' he is not his equal, and tho' he is not pof- fefs'd of thofe infinite Perfecftions, which are the Foundation of that fupreme divine Wor- fl:iip paid to the Father ; and the Command of the Father is a fufficient Foundation for us to pay divine Worfliip to him, how far foever he may be the Father's inferior. To this I anfwer. That this is a moft unjufi: and injurious Re- flexion upon the Perfon of the Father, to fup- pofe, that he would give fo unreafonable a Command to any rational Creatures, whereby they ihould be bound to pay that Homage and Worfhip, due only to the fupreme God, to one who is infinitely inferior to him, as the Son muft needs be, if he is not the fame fupreme God with the Father : 'Tis contrary to his own Declaration which he has made, that his Glory he will not give to another : 'Tis the higheft affront to his Wifdom and Veracity ; and makes his Commandments, which are all holy, juft and right, and founded on the higheft Reafon, to clafh and contradidl one another j to fay in one Place, that we mufl worfliip the Lord our God, and ferve him only ; and yet in another to bind us to honour the Son, even ,as we ho- nour the Father, tho* at the fame time he is not the Lord our God: Thefe are fuch grofs Im.putations upon the Perfon of the Father, which hardly any would be guilty of, but thofe who make no fcruple to difhonour the Son. Other Objedions again ft the divine Wor- fhip S E R M O N XV. 339 fhip paid to the Son, as a Proof of his fupreme Deity) I leave till God give another Opportu- nity. God blefs his Word, and to his Name be Praife. Z z SER- ( 340 ) SERMON XV: ' I Jo H N 5. 7. For there are three that hear record in Heaven^ the Father^ the Word^ and the HolyGhoJl : and thefe three are one. ON the laft Occafion, I fhew^d, that re- ligious and divine Worfhip was paid to Jclus Chrift, as a Proof of his fupreme Deity: I inftanced in the Aft of faith in him, which is an Acknowledgment of all his divine Per- fedlions; in Prayer, Adoration, andPraife, and fwearing by his Name. I come now to ano- ther Adl of religious Worfhip, which was by all Chriftians performed to Chrift, the fecond Perfon of the Trinity, in conjundlion with the Father, and the Holy Ghoft, and that by the Command of Chrift himfelf, and that is, fub- mitting to the Ordinance of Baptifm : the In- ftitution runs thus*, Go ye and teach all Na- tions^ baptizing them in the Name of the Father^ of * Mat. xxviii. 19, 20. SERMON XV. 341 of the So?}, and of the Holy Ghofl : and lo, 1 am with you always, even to the end of the World, I have in a former Difcourfe fhew'd, that by our being baptized in the Name of the Father, Son, and Holy Ghoft, we acknowledge all thefe three Perfons to be the Authors of the Cove- nant, whereof the Rite of Baptifm is the ex- ternal Seal ; and that they are capable to per*- form and make good the Grace and Glory to Believers, which each of them promife, accord- ing to the different Parts they fuftain in the Method of Grace in that Covenant. And moreover, hereby we who are baptized in the Name of thefe Three, own that we are bound to their Service and Obedience, and dedicate ourfelves to their Worfhip and Glory ; all which are Ad:s of the mo ft folemn and pro- found religious Worfhip, which on Earth we are capable to perform to the fupreme God; and confequently the Lord Jefus Chrift, the Son, being one of thefe Perfons, in whofe Name w^e are baptized by the divine Appointment, is hereby acknowledged to be the Objedl of all that religious Worfhip, which that holy Ordi- nance in its very Nature infers. Now this Ordinance, whereby we are baptized in the Name of Chrift, infers particularly our putting on Chrift*, As many of you, as have bee?! bap- tized into Chriji, have put on Chrift ; that is, as the Apoftle explains it himfelf-f- , That we are Chriji's^ his by Dedication of ourfelves unto him, and to his Worfhip and Service: and Z 3 there- * Gal. iii. 27. + Ver. 29. 342 iToe DoStrine of fhe Tkinit y. therefore fince we are by this folemn Rite of Baptifm deemed to be Chrift's, as well as the Father's, that is, dedicated and bound to his Worfhip and Service, as well as the Father's, the Son muft be God equal with the Father ; otherways this holy Ordinance of Baptifm muft be reckoned to be inftituted for no other end, than to alienate that religious Worfhip and Ser- • vice from the fupreme God, to one, who is infinitely inferior ^ which is the moft grofs and blalpjiernous Imputation, v/hich can poffibly be thrown upon the Chriftian Inftitution. And to fay- here, that our being baptized in the NameofChrift, carries no more in it, than that we acknowledge him to be the Father's Minifler, and that we adhere to him as fuch, is diredtly contrary to the Nature of this Ordi- nance, wherein the eternal Three are repre- fented all upon the fame level of Equality, each of them bearing their proper part in the Method of Grace, and each of theni claiming their peculiar perfonal Glory, which belongs to them from the Difplay of thofe divine Fer- feclions, made by each of the particular Per- fons in the execution of the feveral parts they are concerned in, according to the Oeconomy of Salvation. 'Tis utterly inconfiftent with the Honour and Wifdom of the Father to fuffer any other Perfons to be taken into Fellowfhip with himfelf in any Ordinance, which infers the performance of divine Honour and Wor- fhip to them, who are not as truly poflefs'd of fupreme Divinity, as he himfelf is ; and if the Son S E R M O N XV. 343 Son and Holy Ghofl: had not been truly the fu- preme God, as well as the Father, that is, the fame God wilh him; it would have been no greater Abfurdity, and every whit as confiftent with the Honour of the Father, for Chriftians to be baptized in his Name, together with the Name of Paul^ or any other of his Miniikrs, as in the Name of the Son, and Holy Ghoft, if the naming of the Names of the Son, and Holy Ghoft in Baptifm infers no more, than our ad- hering to them, as the fubordinate Minifters of the Father: for if they be but Minifters, tho' they ft^ould be fuppofed to be of never fo high a Rank, yet they are infinitely inferior to the Father; and he muft be as much dif- honoured, by their being raifed to the fime level with him, in the Ordinance of Baptifm,- by having their Name called upon Chriftians equally with his, as he would be, by having the Name of Peter ^ or Paul^ or any other of the loweft Rank of his Minifters joined with his in that holy Ordinance. And the Apoftle P<^/// plainly intimates to us, how blafphemous and diftionourable it would be to God for Chriftians to be baptized in his Name, when he * thanks God in fo folemn a manner, that in his holy Providence he had been fo directed, and that it fo fell out, that he had baptized none of thoie, who took Occafion from their being baptized by fuch and fuch Perfons, to pay that undue Refpeefign of his own, of their very un- warrantable Pracllice in idolizing the Miniflers of Chrift, and putting them in his room *. tfow this I fay\ that en^ery one of you faith, I am o/'Paul, 2 c/' Appllps, and I oj Cephas, and I of Chrift i is Chrift divided? TV as paul cruci- fied fqr you ? Or ivere ye baptized in the N(i?ne. f Paul ? / tha7ik God, that I baptized none cf you J but Crifpus and Gains j lefi any fiould fay^ that I had baptized in inine own Name, If Bap- tifm then in the Name of the 3on, and Holy. Ghofl, inferred no more than their being Minj- frers, adling in fubordination to the Father, the Apoflle needed not be fo afraid of giving- Chriftians an Opportunity,and furnifliing them \yith an Occafion of efteeming him a Minifter of God. But he knew, that if they ihould en- tertain an Opinion, that he baptized in his own Name, that woulq be of much more fatal Confequence ; for it would infer no lefs Ho- nour due to him, than he might claim, if he had been crucified for them, as he hinifelf rea- fons: and if fo, then it infers more than being acknowledged merely as a fubordinate Mini- fter J it infers even an Obligation to live to the Glory of bipi, in whofe Narne we are bap- tized : And therefore it is no wonder, that the Apolile Faul w^as fo afraid, left Chriftian$ fhould entertain fo unworthy an Opinion of him, as if he had baptized in his own Namci becaufe; * Verfe 12. SERMON XV. 345 bjecaufe fuch an Adion in his opinion, was no kfs than claiming the fame honour which was (Jue to Chrift, who was crucified for his Peo- ple, which was no lefs than divine, and laid a foundation for a claim to unlimited Obedience to him ; which is a Thought that he abhors with the greateft deteftation ; and a piece of I- doiatry, which he ^vould not fo much as bs fufpedled of, more than he would fuffer the Prielt of Jupiter and the People to do facrifice to him * ; for he reckoned that to baptize in his own Name, was affecting divine Honours, a$ much as accepting of offered Sacrifice. Up- on the whole we may conlude, that our being baptized in the Name of Chrift, lays upon us an obligation to own him as a Perfon truly di- vine, and pofTeffed of thofe Perfedlions, which are peculiar to fupreme Divinity ; and that baptizing , or fubmitting to Baptifm in his Name, is an Adt of Worfhip paid to him, which could not belong to him, if he was not the fame fupreme God with the Father, and a 4ivine Perfon equal to him in all fupreme di- vine Honour and Glory. But here it is objected, That bs,ptizing in the Name of Chrift, or any other Ad of Wor- ship paid to him, is no more than acknowledg- ing that he has an Excellency and Glory fupe- rior to that of the Angels, or any other created Being ; and to own him as one fent of God to teach us as our Prophet, to intercede for us as our Prieft, and to give laws to us as a King, is all the Honour and Worfhip which is juftly ^ Aasxiv. i^. due 346 ^he Do&rine of f^eTRiniTy. due to him ; and if we acknowledge to his Praife thofe Bleffings and Favours which we receive from him as the great Benefador of Mankind, we acquit ourfelves fufficiently to him, and pay all that Worfhip which he can claim of us ; altho' we do not look upon him - as clothed v^^ith fupreme Divinity, nor pay^' that equal Honour to him, which is due to the Father. To this I anfwer, that to pay a fupe- rior Worfliip to Jefus Chrift, above that Wor- fhip which is due to Angels, or any other cre- ated Being, is by no means religious Worfliip, unlefs we confider him as poffefled of infinite Perfections and the fupreme God. For to pay any Worfhip to him, which is but of the civil, and not of the religious kind, tho' raifed in de- grees never fo far above the civil Worfhip due to Angels, or any other created Being, is not the highefl Worfhip which is due to, him; nor do we acquit ourfelves fufficiently to him, by paying to him fuch a Worfhip only : for what we contend for is this, That the Worfhip paid to him by Angels and infpired Men and Saints in Scripture, was Worfhip of the reli- gious kind ', that is, fuch Worfhip as was due only to the fupreme God, and fuch as had in- finite Perfexflions for its Objedl. And there- fore we are bound to pay the fame Worfhip to him, from their laudable Example ; and the Works v/hichhe performed, difcovered him to be poffefled of thofe infinite Perfediions, and fupreme divine Excellencies, as gave him the ^ullefl Title to that equal Honour and Wor- S E R M O N XV. 347 fhip, which is due to the Father. And there- fore we do not acquit ourfelves fufficiently to him, in with-holding from him thatfapreme A- doration and divine Worfhip, which the Fa- ther himfelf may claim, fince he is equally poffeffed of thofe divine Perfedions, which are the only Foundation of that fupreme divine Worfhip due to the Father. And indeed, to conceive of him merely as a Prophet, Priefl, or King, abflrae found to be plainly at the Bottom with all ihofe, who, tho' they will not openly declare . . A a 3 tor 3 5 S The DoSirine of theT r i n i t y; for Arianifm^ becaufe of feme Difadvantages, which might poiiibly attend an honeft and o- pen Declaration of their real Sentiments, yet have a hearty Attachment to that Intereft ; and would openly declare fo much, if it was not for a daftardly Cowardife and Pufillani- mous Weaknefs of Mind, whereby they are afraid of drawing upon themfelves the Re- fentment of thofe who are of a different Judg- ment, and incurring thofeDift-dvantages which might follow upon afting an honeft and con- fcientious Part ^ but how far this is confiftent with the Charader of a faithful Minifter, or afincere Chiiftian,we leave to others to judge. It does not belonsr to us to determine con- cerning the final State of any Perfon, ■■ and to declare how far the Lord can, and how lar he cannot^ in a Conliftency v/iih his Perfe Prions, extend his infinite Mercy to the moft atrocious Sinner : But this we may lafely fay. That fuch is the Importance of this Article of the Chriftian Faith, the fupreme Deity of the Son of God ; and it is fo clofely interwoven with all the peculiar Dodtrines of the Gofpel, that thofe who deny it, thereby cut off one great and fundamental Ground, on which, in the jufl: Exercife of Charity, we build our Hopes of the Salvation of others of our Chriftian Bre- thren, who openly declare their Faith in this fundamental Article of Religion. 2. Is it fo, that the Lord Jefus Chrift is the fuprem.e God, and poffcffed of all the di- vine Perfedions, as has been proved \ then haw: . S E R M O N XV. 359 how lamentable is it, that there ihould be (o many found, who deny his true and proper Divi- nity in the Face of fo much Light, as rtiines fo clearly in the Scriptures ? What a glaring In- ftance is this of the Corruption of human Na- ture, which difcovers itfeif fo openly again ft the Revelations of Heaven ? It is no fmall Evi- dence of the Depravity of the human Mind, that fo much as any Doubts or Queftionings ihould arile in Mens Hearts about a Point fo well attefted by the Veracity of God himfelf ; tho* thefe, we fuppofe, do not arife to the Length of a fettled Opinion ; for fometimes they are, through the Temptations of Satan, to be found even in the beft of Men, by reafon of remaining unmortified Corruption : but when fuch Doubts are entertained and in- dulged, and not rejected with Abhorrence and great Deteftation, but prevail fo far, that Men ^re wrought up to fuch a pitch of Infidelity and Mhbelief, that they not only fufpend their Affent to fuch plain and important Truths, wherein the Felicity of their Souls is fo much concerned, but openly and avowedly deny them, and appear with fo much Keennefs in oppofition to them, that they fpare no pains to propagate their pernicious Errors : This, I fay, muft needs be a plain Evidence of the woful Degeneracy of Mankind, and fhews, to what miferable Circumftances the Fall has reduced us ^ that we are thereby become fo very perverfe, that we deteft even the Means of our Recovery, and appear, with the greateft A a 4 Enmity, 360 I'he DoSirtM of theT ^X-^ir^, Enmity, againft the ortly Method, which in- finite Wifdom and Goodnefs itfelf can devife for our Relief. And here we may all ftand and paufe, and with Aftonifliment admire the iong-iufFering Patience of a compaffionate 'Redeemer, .who bears with fuch Gontradidi-- ;ons of Sinners againft himfelf, as he meets .with from every one of us -, for we are all guilty lefs or more in this Matter ; and if he fliould mark Iniquity ftridlly, none of us ftiould tfe able to ftand: and if we have not gone fiich Lengths in this Matter, as others have ■been fuffered to do, it has been owing to the rdivine Grace ; for we have all the Seeds of the fame Corruption within us, which would have fprung up to as high a Pitch of notorious and open Impiety in us as in others, if it had not been for the Reftraints of his Grace, exciting us to exert our ftrongeft Endeavours to avoid the pernicious Paths of Error, which others "have precipitantly thrown themfelves into, •and making thefe Endeavours effed:ual to keep us from fatal Miftakes, and erring in Pointfs -yvhich are fundamental. Many have reafon to blefs God, that, in his holy Providence, he has thrown fuch Means in their way, which have been made effeftual to awaken their Attention to important Truths; which, if they had not met with, they would have unqueftionably neglected as much as o- thers have done, who were not blefs'd with thofe Advantages. If we are in any meafure helped to adhere to the Truths let us impute ' • this T ^S E R M O N XV. 361 this to the divine Grace, and give the Glory of it to him, to whom alone it is due ; for it is not in Man, who walketh, to diredt his ov/n Steps; let us not facrifice to our own -Net, nor burn Incenfe to our own Drag. And fince our ftanding faft in the Faith is the Ef- fedl of the divine Grace, working in us both to will and to do, let us beware of leaning to our own Underftanding, but depending upon the divine Affiftance, let us conftantly and fer- vently implore the Aids of God's Grace to con- -duft us in his Way, and lead us into all Truth; let us heartily pity thofe who have drenched themfelves in the Ditch of Error, who flick faft in that miry Clay ; and, as far as lies in our power, let us lend them our helping Hand to recover them : Let us not irritate or provoke them by any unwarrantable Conduft, or un- u chriftian and uncharitable Behaviour towards them, but let ourjuft Refentment of the In- dignity offered to the facred Name of Eternal Jefus, flow rather from a Deteftation of the horrid Guilt of blafpheming the God of Hea- ven, than any Grudge we bear again ft their ii Perfons ; and let our Charity towards them difcover itfelf, not in approving their errone- 1 ous Principles, or flattering them in them, or extenuating the Guilt of them, but in praying fervently to God to reclaim them. 3. Isitfo, that Jefus Chrift is the true and fupreme God I then how dreadful is their Guilt who deny hirn that Honour ? How will they be able to account for it at that folemn Day of -K '' ^ Reckoning^ 362 77j^DGBrine oftbeTvu^ir r. Reckoning, when they ihall fland before his Judgment-Seat, whom they have fo bafely dif- honoured ? His Judgment*Seat, to whom all Judgment is cx)mmitted by the Father, for that very purpofe, that all Men fliould ho- nour the Son, even as they honour the Fa- ther. O let fuch, who have been guilty in this matter, bethink themfeives, while there is Place for Repentance 5 and indeed we are all guilty in fome degree : but efpecially let fuch, who are guilty in a more notorious manner, of an open and avowed Denial of his proper Di- vinity, repent them of this their Wickednefs, if perhaps the Thought of their Heart may be forgiven them ; for their Heart feems not to be right in the fight of God. There is For- givenefs yet with God for fuch, if they will fear him ; with him Compaffions flow 3 he takes no Pleafure in the Death of Sinners, but would rather that they would repent, and live. Your Guilt as heinous as it is, is not greater than the Virtue of his Blood, whofe infinite Merits you deny : Turn then to the Ivord, and he will have Mercy upon you ^ hear, and your Souls fliall live ; acknowledge the in- finite Dignity of his Perfon, and rely upon his Righteoufnefs ; he is both able and willing to fave you to the uttermoft. God blefs his Word^ and to his Name be Praife. SER. .T (363 ) S E R M O N XVI. I John 5. 7, For there are three that bear record in Heaven^theFather^theJVord^ andtha Holy Ghoji : and thefe three are one. H]AVIN G proved the proper and fupremq Deity of God the Son, I proceed to the Coniideration of the other Perfon mentioned in the Text, who is faid to bear record in Hea- ven ; to wit, the Holy Ghoft. In the general Explication of the Words, I fhewed briefly, that the Holy Ghoft is a di- vine Perfon, and a diftind: Perfon from the Father and the Son : and this I proved parti- cularly from this Text ; becaufe he is here mentioned as one of the Three, who bear re- cord in Heaven ; where he is put on a level with the other two Perfons in the Trinity, the Father and the Son, apd faid to be one with them ; which is both a Proof of his di- ftindt Perfonality, that, he is ^id to be one of the 364 TheDoBtmeoftbeTviimTY. the Three, who bear record in Heaven ; and alfo that he is Partaker of the fame divine Na- ture with the Father and Son, in as much ss he is one with them. ' ' But this, I hope, will morH' fully appear in the particular Proof of his fupreme and proper Deity : to which I proceed^ according to the Mctnod proposed in the profecution of the words of the Text. And here I fliall obferve the fame Method for Proof of the proper and fupreme Deity of the Holy Ghoft, as I did in the Proof of the I)eity of God the Son. L The Narnes which are peculiar to the fupreme God, and are incommunicable to the ^Creature, are given to the third Peribn in Scripture, and afcribed to him in fuch a fenfe, •as declare his proper Divinity. '* II. Thofe Perfedlions which are peculiar to fupreme Deity, and which cannot poffibly be- long to any created Exiftence, are declared to belong to him ; and he is poffefled of thofc Excellencies which are infeparable from true and proper Divinity. •". ^ III. He performed thofe Works which are infinitely beyond the Power of any created Being. IV. He is the proper Objedl of fupreme re- ligious Worfhip. If thefe things can be made out, I hope it will be abundantly plain, that this third Perfon of the Trinity is truly» and properly God, the fame fupreme Go4 with the Father and the Son; / .;:'{r'm ■ aI* t 4. S E PL M O N XVI. 36s .; I. I begin with the firft of thefe, which \vas to fhew,' that the Names and incommuni- cable Titles, which are peculiar to the fu- preme God, are given to the Holy Ghoft ; and fuch Names as are applied to inferior Be- ings fometimes, are yet afcribed to him in fuch a fenfe,' as can't agree to any Creature of whatever rank. I have, upon the Proof of the Deity of the Son, (hew'd tliat the Name Jehovab is incommunicable to any Creature, and fuch as belongs only to the fupremeGod: and yet this is very plainly afcribed to the Ho- ly Ghoft, in the Book oi Number Sy where the Lord Jehovah teftifies, that he would fpeak by the Prophets; '^ And the hord came down in the Pillar of the Cloudy andjlood in the Door of the 7abernacle^ and called Aaron and Miriam^ and they both came forth. This w^s Jehovah* who appeared ^ and Jehovah fpeaks in the fol- lowing Verfe ; and he faid. Hear now my Words y if there be a Prophet among you^ I the Lord will make my felf known unto him in a- Vifon^ and will Jpeak unto hi?n in a Dream, So that it is Jehovah^ w^ho fpake unto the Prophets in Dreams and Vilions. Now com- pare this pafTage with that paflage in Pe- ter; where it is faid, that it was this third Per- son of the Trinity, who fpake of old to the Prophets : ^f* For the Prophecy came not in old time by the Will of Man ^ but holy Men of God fpake as they were moved by the ^Holy- Ghcji, From f Numb. xii. 6. f ^ Pet. i. 21. . 366 ItheDoBrineoftheTKi-aiiri. From whence it appears, that the Holy Gholl muft be Jehovah, fince he is declared by the Apoftle to be he, who infpired the Prophets^ and ijnce in the Old Teftament, at the fame time it is declared, that it was yehovahy who inlpiredthem. ; We have another paflage, where the Pro- phet Ifaiah had a Vifion of Jehovah of Hofts, ^ who fpake unto \i\\xi\'^ I heard the Voice of the Lord, faying, whom fiall I Jend, a?2d wha, will go for us? T'henfaid I, here I am. Jays the Frophet,fend me, TJoejifaid Jehovah to him, go. end tell this People^ hear ye indeed, but under- fland not ; and fee ye indeed, but perceive not i^ make the Heart of this People fat, and make their 'Ears heavy 5 and Jhut their Eyes : left they^ fee with their Eyes, and hear with their Ears, and iinderfi and with their Hearts, and convert, {i?id be healed. If this be compared with what we meet with in the ABs of the Apoftles -f*, ' where the infpired Penman informs us, that the Holy Ghoft fpake thefe words, there- fore he muft be Jehovah -, the words are thefe 5,^ When they agreed not among thenifelves, they de-\ farted, after that Paul had fpoken one JVord;\ well fpake the Holy Ghoji by Ifaiah the Prophet [ unto our Fathers, faying, go unto this people, and fay , hearing ye fjall hear, andfhall not mi- ^ derftand, and feeing ye fhall fee, and not perceive y for the Heart of this People is waxed grofs, and^, their Ears are dull of hearing, and their Eyes have they clofed ; le/i they fhouldfee with their Eyes, ^ Ifa. viii. 8, 9. f Afts xxviii. 25* « S E R M P N XVI. 367 B^es^ and hear with their Ears y and underjiand *with their He art s^ andJJimld be convert edy and I jhoiild heal them. Thus we fee, that hcf whom the Prophet calls yehovahy who fpake thefe words, is by the facred Pehtnan of. this Book of the ABs of the Apoftles, expreffly called the Holy Ghoft : Well Jpake the Holf Ghojl by Ifaias the Prophet, So that the Holy Ghoft is yehovahy and therefore the fuprem^ apd moft high God, ^ ^^ But here arifes a difficulty from what was faid in the Proof of the Deity of the fecond Perfon of the Trinity, God the Son 5 *that thi^ very Text of I/aiah was applied to the Son, that he was the yehovahy who fpoke thefe words ; and they were alledged as a Prodf of his fupreme Deity, as being yehovaljAio^ and for Proof that he was the Jehovahy who ipake them, the words in y.ohn^ Gofpel were cited, where the Apqftle applied the words o£ I/aiak to Chrift, as fpoke of . him ] * 2^^/^ //6/;^^j'y^ faid IfaiaSy when he Jaw his . Qlpry^ \ ajidjpoke oX- him. So that it would appear^ th^^ yohny who applies :hem to Chrift, the fecond ' Perfon, contradi^s the Author "of the^^x of « the Apoftles, whoapplied them to the' Holy ' Ghoft, as fpoke by him. But the difficiilty, may be ealily taken off, if we conQ'der, that ' both the Son and the Hofy Ghoft are yeho-^^ vah y and there is not the leaft contradidion to fay, that both the fecond and third Perions of .the Trinity fpake them/ as it is affertcrl by.' the John xii. 41, the two Evangelifts ; one applying them id the Son, the other to the Holy Ghoft, both of them being the true y^i^c^^/^, the felf-fame fupreme God, tho* different Performs. And if we inquire more narrowly into the words themfelves in Jjaiah^ and obferve the manner in which they were fpoke, we (hall plainly fee, that the Evangelifts had good reafon to ap- ply them to more Perfons in the Trinity thail one, as the Speakers of them. For when theji' ' were originally delivered by 'Jehovah^ and ut- tered to the Prophet by him, yehovah fpeaks to the Prophet, as is very obfervable, both in the Angular and plural Number. Whom Jhalt IJendy and who will go for Us ? plainly inti- mating to us, that whoever the Perfbn wa§, who fpoke of himfelf in the Angular Number, whether the Father or the Holy Ghoft, or, which is more probable, the Son 5 who tifually appeared as a Prelude to his future Incarna- [ nation under the Old Teftament : yet all the ' Perfons of the blefled Trinity Were included, when Jehovah fpake thefe words to the Pro- phet ; fo that they may be juftly applied to any of* the Three, as the Speaker of themj all the Three being each of them fupreme Jehovah ; tho' they are all diftinft from one another in point of Per fonality: other ways the particular Perfon, who was the Jehovah fpeaking imme- diately, could not fpeak iii the plural Number, and take in any Fellows or Partners with him- felf, as jointly concerned in the divine Honour* of giving that Command to the Prophet //V7/^i', autho- SERMON XVI. 369 authorizing him to fpeak in the Name o£ jfe-- /jovah, to the Children of Ifrael. From all which it plainly follows, that there is no man- ner of Inconfiftency in the Evangelifl jfohni applying thefe words in IJaiah^ to the Lord Jefus Chrift, the fecond rerfon > and the E- vangelift Luke^ afcribing them to the Holy Ghoft, as the Speaker of them alfo. For, as has been hinted already, all the three Perfons of the Trinity are concerned in all thofe Ef- fects, which are produced without themfelves 5 and they may be all afcribed to each of the Perfons equally, whoever the particular Perfon of the Trinity may be, who is the moft immediately concerned in the produftion of them, accord- ing to the eftablifhed Method and Oeconon>y agreed upon among them. 'Tis true, the Adions of the feveral Perfons in the Trinity, ad intra, as they call them, fuch as terminate within the Deity, come under a different con-^ fideration : thefe are fuch as the feveral Perfons are each of tliem diftincfdy concern'd in, and the Adion of one can't be affnmed to b^e- the Ad:ion of the other. But all thofe Adions of the Deity which terminate on any thing without the Deity, thefe are attributed to all the Perfons equally, and they are all equally the Author of them -, becaufe they are the Ef- fects of thofe effential Perfedions, which are common to them ail. Now, fpeaking thefe words u^to the Prophet, or giving a commif- iion to him to fpeak them to the Ijraelites^ be- ing an Adion, which terminates upon fome- B b ' thing 370 T'he DoBrine of the Trinity. thing without the Deity, doth therefore be- long equally to all thePerfons in the Trinity ; and they were therefore all of thetii equally the Author of it : and therefore, both the Apoflle yoh: had reafon to afcribethefe words to Jefus Chrift, a^ him who fpoke them ; and alfo the EvangeHll Luke juftly afcribes them to the Perfon of the Holy Ghoft, as the Speaker of them ; fince they are each of them the yeho- ^joh- who fpcke them, as well as the Father, whoever was the Perfon moft immediately concerned, according to the Oeconomy agreed upon in fpeaking them. So that the Apoflle yoh?is afcribing thefe words to Jefus Chrift, and Lukes afcribing them to the Holy Ghoft, is fo far from being a Contradidlion, or any thing like an Inconfiflcncy, that it is a moll evident Demonflration both of a Plurality of divine Perfons in the Deity, and alfo that the fecond and third Perfons of the T rinity, the Son and Holy Ghoft, are the fupreme God, equal with the Father ; fince each of them are the yehovah according to them, who uttered thefe words ^ becaufe that incommunicable Name belongs to none, but the moft high and fupreme God : for that Name yebovah^ is his alone* . The Spirit, in another place, is called yehovah *f- ^ for it was he, who was tempted at Majjah and Merihahy who is called yeho- rdh J. Another Title afcribcd to the Holy Ghoft, whereby he is proved to be the moft high and fupreme. SERMON XVL 371 i*Lipreme God, is, he is expreffly called God^ and that too with fuchCiicumftances as plainly fhew, that that Name is taken in the higheil fenfe, and not in that inferior Scnfe, in which it is fometimes applied to the Creature. The palTage wherein this Nanae is afcribed to him, is this ; "^ But Peter /aid, Ananias^ why hath Sat a7t filled thine Heart to lye to the Holy Ghoji ; a?2d to keep back part oj the Price of the Land ? Whilfl it rejnained^ ivas it not thine own ? After it was fold, was it not in thine own power? why hafl thou conceived this thing in thine Heart ? Tlmi hafl not lyed unto Men^ but unto God. Here Peter aggravates Anajiiass Guilt, in lying, not to a finite Creature only, whofe Knowledge was limited, but to the omnifcient God, in lying to the Holy Ghoft ; for what he calls a lying to the Holy Ghoft, and when he fpoke to Sapphira, a tempting the Spirit of the Lord, he calls, lying to God: and on that lie lays the ftrefs and weight of their Guilt, as that which raifed it to the higheft degree of Aggravation -, fince lying to the Holy Ghoft\ and tempting the Spirit of the Lord, is no lefs than lying to God, and tempting him. It is in vain to lay here, as fome of th« Anti-trinitariatis do, that the Holy Ghoft being no more than a created Spirit, yet lying XX) him, being the Father's Minifter, is really a lying to God, and a Contempt of him whofe Minifter he is. For an Anfwer to this, it may be obferved, that the Apoftle Peter aggravates B b 2 the * Ads V. 3, 4. 3 72 Tl-je DoBri7fi of the Trinity. .the Guilt of Ananias and his Wife, from this Confideration, that they tempced the Spirit of I he Lord, and lyed to the Holy Ghoft : this was the highed pitch of its Aggravation, that it could be raifed to ; and he reckons it the fame widi lying to God, and attended with the fame Circumflances of Guilt ; which he could not have done, if the Holy Glioit were no more than a created Spirit, and the Father's Minifter: in that cafe, lying to him, being but a Creature, and in the Characfter of a Mi- liifter, would be attended with no higher Ag^ gravations, than fuch as accompany the Con- ,temptofa Servant or Minifter of God, fuch as Peter himfelf was. But the Apoftle plainly aggravates their Guilt to a higher Pitch than the Contempt of, or lying to one, who was no more than God's Minifter, as he himfelf w^as, -as well as the Holy Gholl, on the fuppofition that he was but a mere Creatura : he even ag- gravates it to fuch a pitch, that he accounts it a ]ying more immediately to God. So that ac- cording to the Apoftle's Reafoning, the Holy Ghoft, to whom Ananias and his Wife lyed, and the Holy Spirit, whom they tempted, • muft be more than a Minifter or Servant of -God the Father : be m.uft be even God him- 'felf, otherways the Guilt of lying to him would be no more tiian the Guilt of lying to any other rational Being, inveftcd with the fame Authority from God, as hiscommiflioned ; Servant. Whereas the Apoftle plainly here -would convince thofe Criminals oi a higher jMtch SERMON XVI. 373 pitch of, Guilt; in lying to the Floly Ghoft, even that thereby they were guihy of lying to the iupreme God ; Ikon hall mt lyed to Me7i, but to God. If the Holy Ghotl liad not been God, it would have been abfurd in the Apoftlc, to fix the higheil pitch QiAna?uas and his Wife's GuUt in lying to hmi, being only a commiffioned Servant -, he might have, with a5 great reafon, fixed it in lying to bimfelf, tho' but a Man, yet a commiffioned Servant of God. But he would convince thofe Per- fons of a higher degree of Guilt than in lying to Men, tho' veiled with a Commiffion from God. He would have them to know, that in lying to the Holy Ghod, they therebv ly^d not to Men, or any other merely commiffioned by God only, but to the fupremeGod himfelf; which plainly fuppofes, according to the A- poftle'sway ofReafoning, that the Holy Ghoft is in the moft proper and ilridleft fenfe, the true God. Otherways the Apoftle fliould have reafoned thus ; Thou haft not lyed unto Men, nor even to the Holy Ghoft, who is no more than a commiffioned Servant of the fupreme God, as I my felf am j it were well if thy Guilt was not more heinous in finning only againft the fupreme God indiredly, by con- temning and aifronting him in his commif- fioned Servants, which, tho' even that be great enough, yet is far from the degree of ag- gravation which thine is attended with, which was not a Sin againft the Holy Ghoft, but a- gainft the fupreme God : I fav, if the Holy IB b 3 ^ Gh»ft 374 "TheDoSirimof the^'9.\^\^H. Ghoft hc^-d not been God, the fupreme God, the Apoltle muft have proceeded after :hat manner in his Reafoning. But fo far from that, fo far is he from putting the Holy Ghoft upon the fame level v/ith himfelf, that he lays the weig^ht of the asgiravation of their Guih upon this, that thev had Ived to him, as I hinted above, and thereby lyed iipmediateiy to the fuprema God. The Holy Ghoft is alfo called God, in thefe words ; ^ Know ye not^ that ye are the. temple of God^ and that the Spirit of God dicelleth in you .^ Here the Holy Ghoft is not only called God b • the Apoftle, when he expkins.our being the Temple of God by the Holy Spirit's dwelling in ns; but alfo he afcribes! fupreme Divinity thereby to him ; fo that the Woriliip due only to the fupreme God, belongs to him : for, according to the Chriftian Scheme, and the Dodrine of the Apoftles, 'tis the peculiar Property of fupfeme Divinity to have a Tem- plej ''and to be worfhipped with our Bodies and Spirits, which are his, as the farne Apoftle tlius argiies > -f* Know ye not^ that 'your Body is the T^emple of the' Holy Gho/i^ who is iii ypu. S6 thrit the Holy Ghoft has here the Title of God not only afcribed to him, but with fuch Circumftances accompanying that afcription of it, as plainly fliew, that he is called God, not in that inferior fenfe of the word; in which fometimes it is applied to the Creatures ; for it do^s not belong to them to have Temples : nor can * 1 Cor. iii. i$. -j- i Cqt- vi- IQ. cc cc SERMON XVI. 375 can It be fuppofed, that the Apoftle takes the Term God, when he afcribes it to the Holy Ghoft, as denoting an Idol, who is ^ot the true God : for he would never allow us, far lefs command us, to proflitute our Bodies to be Temples to fuch. And here, I think, Au- ^7//?/;^/s way of Reafoning is very juft; fays hd, " Tho'wewere commanded to build a Tem- " pie to the Holy Spirit of Wood and Stone, ^' even that would be an inconteftible Proof of his Deity ; but how much more does it evidence the Truth of his Divinity, that we are not commanded to build a Temple to him , but our felves to be a Temple for '' him^? The Holy Ghoft is alfo ftiled the God qiljrael^ and the Rock of Ijraelhy David j-f- 'The Spirit of the Lord [pake by me^ and bis Word was in 7ny 'Tongue':, the God of Ifrael faid^ the Rock oflfrael jpake to 7ne \ he thai ruleth aver Men 77iuft be jufiy ruling in the 'pear of God, There the Spirit of the Lord, the Holy Ghoft, is called both the God, and Rock of Ifrael j and the Repetition pf the Name of the fame divine Perfon three times, adds to the folemnity of what is faid, becaufe of the awful Majelly of him who fpeaks it, being both the God, ^nd Rock of If- rael, no lefs a Perfon than he who utters this Speech, who is alfo called, the Spirit of the Lord? Again, the Spirit of the Lord is ililed God in that paffage, where we are told, that the B b 4 Sons * 44 Maxim. EpiHola 66. f 2 Sajn. xxiii. 2, 3. '37^ I'bs DoEiri7ieof the H^i-^irY, Sons of God, and thofe who receive Ghrift, ure born of God * ; which may be compared with what the -fame Apoftle calls, being born of the Spirit -f- ; plainly intimating to us, that God the Spirit, or God the Holy Ghoft, is the Author of Regeneration. And elfewhere, the Demonftration and Power of the Spirit is called, the Power of God : fays the Apoftle, My Speech and mv Preaching was not with in^ ticing Words of Maris Wifdom^ but in demo?!- fir at ion of the Spirit a?id of Power j that your Faith fiould not fiarid in the Wifdom of Men ^ •but the Power of God %, i • ^ The Name Lord is alfoafcribed to the Holy Ghoft, and that too with fuch Circumftances as fliew that it is taken in that high fenfe, in which it is applicable only to the fuprcme God. The Father and the Son are invoked by the Apoftle Paul, w^ith all the folemnity of divine Worfhip and Adoration, imploring their Di- redion of his \^ay to thefe Theffalonians^iidnd then he addrefles the Holy Ghoft , as theObjecftof the fame divine Worftiip,under the Title of Lord; ]\ The Lord make you to increafe and abound -in LiOve one to^iVards another^ and towards all Men ^ even as we do towards you ; where we have the Three who bear record in Heaven, all men- tioned diftin6lly,asthe Objetflof fupreme diviiie Worftiip. - The ftrft Pe'rfon isaddrefled by the Title of GW himfclf'y not but that the Son and Holy Ghoft are themfelves God, as well as the Father : But the reafon why that Title is, in ^ John I, /3. T John iii. ;, 6, 8- + iCpr. ji." 4, 5. j| ri'hefi- iii. ir, {5';\ SERMON XVI. 377 a peculiar manner, afcribed to him, and he in an emphatical mannei-, is defcribed by it as a diftindl Perfon from the other two, who are equally God by Nature, with him, may be this, That in the Oeconomy of Salvation, the Father, the firft Perfon of the Trinity, fuftains the Charad:er of fupreme Deity, and defends its Rights; and therefore on account of that Oeconomy, the Title of God himjclf, when the Father is fpoken of as a diftind:' P.erfon from the other two, rather falls to his fhare, than to either of them ; who, tho' as to their Nature and ElTence, and even as to the manner of their poffeffing it, are equally divine and felf-originated as he is, yet in point of the part which they aft in that Oeconomy, th.eir Charadler carries more of minifterial Subordi- nation in it, andlefs of independent Supremacy and Sovereignty, than the part which tlie Fa- ther adls in that Oeconomy. But whatever different parts thefe feveral Perfons adl in that voluntary Oeconomy, it does not in the leaft affed: their original Charadiei*, as being all equally poffeffed of the divine Nature, and all ef- fcntial Perfedions belonging to it, and equally underived and independent as to the way and manner of their poffefling it, as the Father is. The fecQud Perfon of the Trinity is in this Prayer of the Apoftle, addreffed under the Name which he ufually goes by in the New Teftament, TfjeLordJefus Chrijl : Godbim/clf\ and our Fa^ ther^ ana our Lord ^efus Chrift direSi our ^lOay ^0 you. And the Holy Ghoft is addfciled to under ^y8 7?je DoSirine of the Tr,iniT7. under the fimple Title, The Lord y which, tho' of itfelf is neither a Proof of tl-te Deity of the boDjWhen apphed to, him, nor of the Divinity of the Holy Ghoft, as afcribed to him, in re- gard that that Word is fometimes taken in an inferior Senfe, and applied to the Creatiire ; yet, inafmuch as this Title is applied to thepi both here, with this Circumftance of fupreme divine Adoration accompanying the afcription of it, it is, for that reafon, a fuiScient Proof of the fupreme Deity of both thefe Perfons, That the Title Lord here, is to be underftood^ as denoting the Perfon of the Holy Ghoft, ag^ pears from this. That what the Apoftle pra.y,s for, is the Fruit of the Spirit; and his particu- lar province in the Oeconomy of Salvation, to. jcfted: and work in the Hearts of Men? It is the Spirit who moft immediately makes Be- lievers to increafe and abound in Love to on^r another; therefore this Grace i^ in a peculiar manner called, the Love in the Spirit. ^^nX what is rvet a clearer Evidence, that the L^r4. ipoken of in that Verfe, is to beunderftood of the third Perfon, the Holy Ghofl:,. is, that this Perfon, who is called the Lord^ and whpm the Apoftle addrefles by Prayer, that he wjouJH make thti^TheUhlonians to increafe and abound in Love one towards another, is exprefily di- ftinguiflied as a different Perfon, both from Cod, even our Father, the fir ft Perfon, before whom he, the Lord, w^as to eftablifli their Hearts unblameable in Holinefs ; and alfo frooi the Lord Jefus Chrift, the fecond ferfon, at whofe . SERMON XVI. 379 whofe coming \vith his Saints, this was to be done : fo that the Relative He^ muft refer to the Lord j and confequently the Lord mull be the Holy Gholl, fince he is a divine Perfon, who is there addrefled, and that too as a Per- Ibn diflind both from God, evep the Father, and the Lord Jefus Chrift. There is alfo another Paffage, where the Spirit is ftiled the Lord ^ ; and that too in fuch CircLimftances as £hew, that the term Lord is taken in thehigheft Senfe of that Word, in regard that the Work he is , there faid to per- form, requires the Exercife of divine Perfec- tions : the Words are thefe. But we all with open Face^ beholdtjig as in a Gla/s the Glory of the Lo7^d^ are changed into the fa?ne Image from Glory to Glory ^ as by the spirit of the Lord'y or, as it may be more juftiy rendered^ and as it is rendered in the Margin, As by the Lord the Spirit,' '■ Thus we fee, that the Names and Titles of the fupreme God, the incommunicable Name Jehovah^ is afcribed to the Holy Ghoft, anei •the Titles, God and Lord, are afcribed to him in that high and incommunicable Senfe, which doth not belong to any Creature , of the higheft Rank whatfoevcr 5 and confequently he has thofe divine Perfections,- which they denote 5 and therefore ought to be acknow- ledged as the mofl High God, as one of tlie eternal Three, who bear Record in Heaven, f 2 Cor. iii, 18, 380 T'he DoSirine of theTKi'HtTY, 11. This will further appear, if we confider. That he has not only the Names and Titles which are peculiar to fupreme Deity, but alfo he has thofe Perfed:ions and Attributes afcrib'd to him in Scripture, which are fignified by thefe Names, fuch Attributes and Perfedtions as are infeparable from the divine Nature and Eflence. I. Eternity is afcribed to him; tJiis will appear from the manner in whicli our Savi- our ex prefles the perfonal Property of the Holy Ghofl:, whereby be is diftinguifhed from the Father and Son, as a diftindl Perfon *. 'Tis oblervable, That our Saviour there exprefles the Proceflion of the Holy Ghoft in the fame manner, as yehovah exprelTes his own eternal Exiftence, as mither ha'vmg ^eginni?ig^ 7ior Change^ as being ^without Interruption or E?2d. For he favsof him. That he proceeds, in the prefcnt time; not that he did proceed, or fhall for the future procted, but that he proceeds: v/hich is the fame v/ay, that the permanent eternal Exiftence of Jehovah ' is defcribed by himfelf, / ain that I am^ even the Spirit of 7ruth , who proceeds from the Father. As the Eternity of Jehovah is fitly defcribed by his having nothing Paft nor Fu- ture with him ; fo is the Eternity of the Holy Ghoft by his Proceflion's being always prefent : He ivas in the B^ginning^ when all things were created^ he moved upon the Face of the Waters, in the Formation of things on the firfl Day ; and therefore wf s befor? them, that is, was * John XV. 26. ' always; ■SERMON XVI. 381 always : and having the Name of God in the higheft and ftrideft Senle, as I have juft now* proved, he muft be Eternal ; for it is faid of God, Thy Name is from Everlajling *♦ The Holy Ghoft is exprefsly called the Efer- nal Spirit^ by the Apoftle, How much more Jhall the Blood of Chrijl^ who thro the eternal Spirit offered himfelf without Spot to God^ purge your Confcience from dead Worh to Jerve the living God-f ? According to fame, the Spirit, by which our Saviour offered himfelf, denotes the Godhead of our Savioiir, which gave a Value to his Offering, and made it have its purging Efficacy : And, according to that Senfe, his being called the Eternal Spirit^ is a Proof of the proper Deity of the Son. O- thers think, that the Eternal Spirit here, being diftinguifhed from the Perfon of the Son, as that by which through the Influences thereof upon his human Nature, whereby it was made and preferved fpotlefs, muft therefore denote the Perfon of the Holy Ghoft ; and fo it i§ a plain Proof of the Eteroity of his Per- fon : but in wliich foever of the Senfe« wg take the Words, the Text is home againft the Arioiis^ who deny the Eternity of both theli Perfons. An4 as to the Eternity of the vHoly Ghoft, which is the particular Point we are now proving, it will appear abundantly plain farther from other divine PerfecSiions, which are afcribed to him in Scripture ; and therefore * Ifa. >xiii. 16. f Heb. ix. 14. 382 The DoBrine of the Trinit^'^. therefore I (liall here only anfweran Objedioii againft it, namely, It is objefed againfl: the Eternity of the Holy Ghoft, that it is £ud, T^bai the Holy Gkojl was not yet *, the word Gi ve n not being in the Original \ hence they conclude, that he had not then a Being. To this I anfwer. That, when it is faid, 'That the Holy Ghoft was not yet, the Meaning is noty That the Perfon of the Holy Ghoft had not then a Subfiftence; but by the Holy Ghoft is meant, the Gifts and Operations of that Perfon, as it is frequently underftood in other Paflages of Scripture, and iiot the Perfon of the Holy Ghoft himfelf, for he was from Eternity, But that folemn Ma- nifeftation of himfelf, 'in the Effufion of his Gifts, was not as yet made or given, as our Tranflators juftly fupply the Word to make the Senfe clearj becaufe that Jefus was not yet glorified, but was referved until Pentecoji, And in the iame Senfe, it is to be taken, when it is faid, That Johns Dijciples had not Jo much as heard whether there was any Holy Ghojl -f-. The Meaning is,That they were ignorant of the down-pouring of the Spirit in his miraculous Gifts, and that he had again returned to the Cluirch in fuch kind of Manifeftations, as he made to the Prophets before Malachi -, for af- ter him the Church had been without the Spirit of Prophecy for many hundred Years -, and they had not as yet known, that he had returned in that manner again, or manifefted himfelf in that glorious Way, as he had done to * John vi, 39. f A^ xix. i. SERMON XVt 383 to many of Chrifl's Difciples, and did after- wards to themfelves, when Paut hid his Hands upon thenfu for then the Holy Ghoji came upon them, and t he f /pake with Tmgnes, and prophe^ fied, 2. Omniprefence is alfo afcribed to this Perfon, by the royal Prophet, who faid, Whi^ ther fiall 1 go from thy Spirit, or nsohither (hall I jiee from thy Prefence ^? In thofe words, the Inimenfity of the Deity is very elegantly defcribed, as all acknowledge ; If I afcend up into Heaven, thou a7't there -, if I make my Bed in Hell, behold, thou art there -, if 1 take the Wings of the Moriiing, and dwell in the utter- mofl Parts of the Sea, even there fhall thy Hand lead 77ie, and thy flight HaJidfoall hold me. So that the Representation of the divine Immen- fity, given in Scripture, whereby the fupreme God is diflinguifhed from the finite Creature, is, That he is in Heaven and Earth at the fame time 5 and if the Holy Ghoft be faid in Scripture, to be in both thefe diftant Places at the fame time, then 'tis clear 'to a Demon- ftration, that this divine Perfection of Inimen- fity and Omniprefence belongs to him. Now for Proof that the Holy Ghoft is in Heaven, and at the fame tlrtie upon Earth, we need go no farther than the Text, he being one of the Three, who bear Record in Heaven ; Inhere are three who hear Record in Heaven^ the Father, the Son, aftd the Holy Ghojl, com- pared with what St. Paul fays, Tour Body is the * Pfalm c^xxix, 7. 384 TheDoBrineoftheTKinirt. the ^emple of the Holy Ghojl^ who is in you *," at the fame time that he bears Record in Hea- ven; through his Omniprefence he is dwelling in the. Body of every Saint, as in ^Temple. Moreover, our Saviour tells his Difciples, That they kn£w^ the Spirit of Truths and that he dwelleth in them \. And yet at the fame time, he tells therri, That he would fe?td this Comfor^ Tery the Holy Gho/f, from the Father to them |(. Sd that at the fame time, that he w^as with the Father, as to his glorious Prefence in Heaven, he dwelt with his People, as to his gracious Prefence here on Earth. But here it is objedled. That tho' the Holy Ghoft dwelleth at the fame time with every one of the Saints, yet that is no more a Proof of his Omniprefence, than Satan's working at the fame time in the feveral Children of Dif- cbedience, is a Proof of his Immenfity. To which I anfvver. That I have juft now prov'd, * the Holy Ghoft not only is prefent, and dwells with every one of the Saints on Earth \ but at the fame time be is prefent in Heaven, which no created Angel is or ever was capable of : o- therways, to be in Heaven and Earth, at the fame time, would not have been given in Scripture, as a proper and true Defeiiption of the Immenfity of the fupreme Being, as it is acknowledged on all hands to be. Befides, when it is laid. That Satan works in the Chil- dren of Difobedience, the Meaning is noty That any one of the evil Spirits works in all the * 1 Cor. vi. 19* f Johu xiv. 16^ \ Ch, xv. 26. SERMON XVI. 385 the Children of DIfobedience at once. No, the Term, Satan, there is taken in a colleclive Senfe, corqprehending the whole Body of the fallen Angels 3 one of them working in orfe Child of Difobediehce, and another in ano- ther. And this Word, Satan, is ufed in this Senfe; as comprehending a Multitude of evil Spirits, by our Saviour, where he calls, The cajling out of Sat a?!^ in one Verfe, a cajling out of Devils^ in the other *. In like manner, that which is called an tmcleaji Spi?'it^ in the lin- gular Number, is called a Legion^ becaufe they were many \, So that from that Expreffion, Satan worketh in the Children of Difobe- dience, it by no means follows, that any one finite Spirit works in all the Children of Dif- obedience at once, or can be in all the places where they are at the fame time 3 much leis can it carry in it a Poffibility of any created Spirit's being at once in Heaven and Earthy at one and the fame time. 'Tis beyond the Reach of our limited Ca- pacity, to comprehend the Manner \i(j^s[ any Spirit occupies and pofTelTes Space ^ but it feems demonftrable by Reafon, that a finite Spirit may occupy and exift in two or more Parts of Space, and confequently fo many difl:ind: Places at the fame time, at leafl: fuch as are very near and intimately contiguous to one another : for if it be poflible, for a finite Spirit to ad upoa Matter, as all owri it is, then that is adled upon, which is it- C c fck^ * Mat xii, 26, 27, t Mark v. 2, 9. 386 The DoSlrine of the'XvLi'^ii:\'. felf divifible, and which poffefles divifible and different Parts of Space -, and confe- fequendy, feeing to ad: in a Place, fuppofes the ading Spirit's being there, to ad then in any Point of Duration upon a Body, is in that fame Point of Duration to ad in all thofe Parts of Space poffeffed and occupied by the Parts of that Body, which is aded upon, and into which it is divifible -, and confequently it infers the Spirit's being there. How conti- guous thefe Places rnufl be, we can't determine, nor is it within the Reach of human Know- ledge, to define the precife Limits of Space, with which the Prefence of a finite Spirit can only CO- extend, fo as that it can reach no far- ther. To be able to determine this, requires a more thorow Acquaintance with the Na- ture of Spirits, and the Manner of their pofl^ef- fing Space, than what Mankind has hitherto arrived at, or, perhaps, fhall be ever able to do : but tho' we can't determine precifely, how far it is confiftent with the Nature of a finite Spirit to co-exift in and co-extend with Space, and the feveral and various Parts of it j yet this much we are abfolutely certain of from divine Revelation, that it is inconfiftent with the Nature and Properties of a finite and cre- ated Spirit to occupy at the fame time, and be prelent in thofe Parts of Space, which are fo vaftly diftant from one another, as Heaven and Earth are ; becaufe to be in Heaven and Earth at the fame time, is given to us, as a De- fcription of the Ubiquity andlmmenfity of the fupreme SERMON XVI. 3 iiipreme Being,by which the omniprefent God is diftinguiihed from created Spirits in Scrip- ture, and raifed infinitely above them in point of the Extenfion of his Prefenc to all Places ;, and his Exiftence in and with every Part of Space ; which it is abfurd to fuppofe would have been, if it was confiftent with the Na- ture of any finite and created Spirit, to be prefent in thefe two fo very difliant Parts of Space, at the fame time, in which Heaven and Earth exift. The Omnifcience of the Deity is alfo afcribed in Scripture to the Holy Ghoft, by which his fupreme Divinity is evin- ced : but 1 leave the Proof of this until the Lord give another Opportunity. To bis Name be Fraifei, C c 2 S E R- ( 3^8 ) SERMON XVII. I John 5.7. For there are three that hear record in Heaven,the Father ythe Word., and the Holy Ghoji : and theje three are one. H xWING in the preceeding Difcoiirfe fliewed, that the incommunicable Name yebovahy and the Names Lord and God, are afci ibed to the Holy Ghofl, in fuch a fenfcy as is not appHcable to any Creature ; for fur- ther Proof of his fupreme Deity, I propofed alfo to fheVY, that the Perfeftions and Attri- butes peculiar to the moft high God, are in Scripture afcribed to him ; and particularly I fliew'd, that Eternity and Omniprefence are afcribed to him in Scripture. I proceed now to fliew, that other divine Excellencies pecu- liar to the Deity, are afcribed to him. 3. The next I fliall in lift on, is the divine Omnifcience. That this is a Perfection pecu- culiar to the Deity, is abundantly evident from the Light of iNature : for fuch is the Condition 2 of SERMON XVII. 389 of created Exiftence, that it is limited in all thole Perfeiflions, wherewith it can poffibly be endowed; and confequently it muft be a Contradidion in the nature of the thing, that any created -reafonable Being can be endued with an infinite Knowledge. Yet the Know- ledge of the Holy Ghoft is reprefented to us in Scripture in fucha manner, as it cannot but be infinite -, which is evident from his Fore- knowledge of future Events ; and fuch too, which depend on the free Ad:ings qf volun- tary Agents. It would be endlefs to enume- rate gU the Events which were foretold by the Holy Ghoft ; for it was he who infpired all the Prophets in all their Predicilions concern- ing future Events ; * For the Prophecy came mt in old Time by the Will of Man^ hut holy Men oj God fpoke as they were moved by the¥ioi.Y Ghost. He infpired alfothe Apoftles,and o- ther holy Men under the New Teftament, as he did the Prophets in old time, as appear^ from thefe words of the Apoftle ; -f Now the Spirit Jpeaks exprejjly, that in the latter times- Jome JJjall depart from the Faith, giving h^ed tQ. Jeducing Spirits, and DoBrijies of Devils, And it is faid elfewhere, % Behold there was a Man in yerufalem, whofe Name was Simeon, and the fajne Man wasjujl and devout^ waiting for the Confolation of Ifrael ^ a7td the Holy Ghoji was upon hi?n, and it was reveakd to him by the Holy Ghofl, that he fould 7iot fee Death be-r fore he hadjeen the Lord's Chriji, Now, that Cc 3 tiis * zPet. i. 21. f I Tim. iv. 1. J Luke ii. 25. 390 H^eDoBrine of theTKi^Hi'VY. the Foreknowledge of future Events, which the Spirit revealed by his Prophets and Apoftles, is a Proof of his infinite Knowledge, anda Per- fection peculiar to the Deity, is evident from this, that the Lord, the God of IJrael^ chal- lengeth it to himfelf as his peculiar Preroga- tive, whereby he is diftinguiihed from thofe who are falily called Gods, that he alone can ihew the things that are to come hereafter ; ^ Shew^ fays he, the things that are to come hereafter^ that we may knoit\ that ye are Gods ; plainly intimating, that if they had had the Knowledge of future Events , they would thereby have a Claim to true and picper Di- vinity 5 but in regard they wanted it, their Deity is by that very thing difproved. But here it may be objected, that the Holy Ghoft has the Knowledge of future Events re- vealed to him from the Father and Son 3 and therefore that Knowledge of them, wherewith he infpired the Apoftles and Prophets, and which he revealed by them, is not a Proof of his fupreme Deity, and Equality with the Fa- then And for Proof of the Spirit's having the jfCnowledge of what he revealed originally from the Father, as a Revelation from him, and not from his own perfonal and immediate Omni- fcience, thefe Words are alledged^ \ When the Spirit of T^ruth is come^ he will guide you into all Truth ; for heJJ:all not /peak of him/elf but whatfoever he Jhall hear^ that jhall he Jpeak^ and be will Jhew you things to come. The main force ^Ifa.xlL 23. f John xiii. 16. SERMON XVII. 391 force of this Arp-ument lies in this, tliat the spirit is fa id not to fpeak of himfelf, and to fpeak and reveal nothing, but what he hears. Therefore in anfw^er to this Objedion, I fliall conlider the Import of both thefe Phrafes di- flindly, and fhew, that neither of them is in- conliftent with the Spirit's being truly Omni- fcient, and abfolutely on a level with the Fa- ther, in point of infinite Knowledge, And as to the firft of thefe Expreflions, that the Spirit fpeaks not of himfelf, the import of this can't be, that what he fpeaks is not from his own Omnifcience originally, but from the Fa- ther by Revelation, as if he (poke after the fame 4nanner as the Prophets and Apoftles, who fpoke not from their own original and per- fonal Knowledge, but by Revelation from an- other : This, I fay, can by no means be the fenfe of that Phrafe, let it be what it will -, be- caufe that Senfe directly contradidls the Scrip- ture, which aflerts, that what Knowledge the Spirit hath, he hath it not by Revelation from any other. * Who hath diredled the Spirit of the Lord? or being his Coiinjellor hath taught i)im? With whom took he coiwjel? andivho in- firuvled hiniy and taught him i?i the Path of Judgment ? a?id taught hi?n Knowledge^ and f dewed to him the way of XJnderftanding ? Which Interrogations are the moil emphatical way of afferting his original Knowledge of all things of himfelf, and in the ftrongeft manner ex- clude his receiving the Knowledge of any C c 4 thing * Ifa. xl. 13, 14. 592 T'he DoBrhte of the Trinity. thing by the imperfed: and dependent way of Bxvelation from any other. Whatever fenfe we put on this Phrafe then, it mufl be fuch, as accords with the original infinite Knowledge cf the Holy Ghoft 3 otherways we make the divine Revelation flatly contradid; it felf 3 nor is it a hard matter to afiix a fenfe to thefe Words, which they are capable of, without any force on them ; and which at the fame time accords with other Paflages of Scripture : as for inftance, when it is faid, that the Spirit fpeaks not of himfelf ; the meaning may be, that whatever he revealed to the Prophets or Apoftles, in that adion he wrought in con- jundtion with the Father and Son, and not feparately by himfelf, as if his Effence had been divided from that of the other two Per- fons, and had not been one with them. When the infinite Knowledge of the Holy Ghoft was exerted in infpiring holy Men, his Omni- fcience w^as not only employed, but that of the Father and the Son : for as I hinted on ano- ther Occaficn, all the divine eiTential Perfec- tions are common to all the three Perfons j fo that none of them can be exerted in any Adtion, terminating upon any thing without the Deity^ but all the Perfons muft be concerned, wdio- cver the particular Perfon may be, who, accord- ing to the agreed Oeconomy, maybe the moft immediately concerned 3 becaufe that Efficacy and Energy, produdive of the Adion, is the Efficacy and Energy of the Deity, and com- mon to ail the Three. So that neither the Father SERMON XVII. 393 Father nor the Son can aft of themfelves in fuch kind of Adions, as terminate without the Deity, any more than the Holy Ghoft ; that is to fay, none of them can ad feparately from the other Perfons. And therefore when it ig faid here, that the Spirit fpeaks not of himfelf, it no more infers his having his Knowledge re- vealed to him, than when it is faid of the Son, that he can do nothing of himfelf infers, that his Power is derivative ; becaufe there our Sa- yiour interprets, his doing nothing of himfelf, in this very fenfe, that he did! nothing fepa- rately or disjunflively from theFather ;for, fays he, in the latter Claufe of that Verfe ; * JVhat things foever he (the Father) doth, thefe alfo doth the So7i likewife. The whole PafTage runs thus, Then afijweredyefus, and faid unto them. Verily, verily, I fay unto you, the Son can do nothing of himjelf, hut ^uohat he feeth the Father do 5 for what things foever he doth, thefe alfo doth the Son likewife. If our Saviour's doing nothing of himfelf is not only confiftent with, but ac- cording to his own fenfe of thefe words, even fuppofes and imports his adting together with the Father, as an equal Perfon in the fame De- ity with him; then the Spirit's fpeakingnot of himfelf is confiftent with, nay, muft import his fpeaking and revealing things unitedly and together with the other Perfons of the God- head, and as a Perfon of the fame infinite Knowledge originally with them -, none of which Perfons can fpeak or ad: of themfelves, OJT * John V. 19. ^(^A^The DoBrine oftheTKi-^iTY. or feparately from one another, if the Expref- fion oL(p eoLVTn have that fignification in the Paffage relating to our Saviour, it may eafily be fuppofed to be of the lame Importance when Ipoke of the Spirit. But befides that this Phrafe is ufed in this fenfe in other places of Scripture, there is fomething in the Con- text it felf which determines this to be the fenfe, that the Spirit Ipeaks not feparately, but conjundily with the other two Perfons of the Trinity ; for it is given as the Reafon, why he fhould lead them into all Truth, becaufe he fpeaks not of himfelf, that is, not feparately, but together with the other two Perfons : and therefore his Dictates niufl be of the fame in- fallible Veracity and Certainty wth theirs -, and Men under the Conduct of the Spirit, fince he fpeaks not of himfelf in this fenfe, muft be as fafe, as if they were under the Conduct of the Father and Son ; as indeed they are, feeing they are under his. For when he fpeaks to them, he fpeaks not to them of himfelf, or alone and feparate from them, but along with them ; for they have all the fame Omnifcience, and all other divine Perfcifl ions; All that the Father hatk^ is Chrijt's , and all that he has, the Holy Ghoft hath : tho' they are pofTeiTed of it, each after a different Manner ; and what the Spirit reveals and fliews unto Men, is from that infinite Treafure of Wifdom, which is originally in himfelf, and which the other two. divine Perfons have alfo originally in them- felves. The SERMON XVIL 395 The other Part of the Objeftion is, That the Holy Ghoft fpeaks only that which he hears : from whence it is inferred, but very unjuftly, that he fpeaks nothing, but what he has by a Revelation from another. I have al- ready proved from exprefs Teftimony of Scrip- ture, that the Holy Ghoft receives no Know- ledge by Revelation from any other -, and therefore when it is faid, That he fpeaks only what he hears, whatever the Senfe of that Ex- preffion is, it is moft certain, that the Mean- ing and Import of it cannot be. That he fpeaks what he receives by a Revelation from another; becaufe this alfo would make the Scripture to contradid: itfelf; and therefore that Expreffion, He fpeaks whatfoever he hears, muft be interpreted in fuch a Senfe, as is con- fiftent with that Paifage in Ifaiah^ which plainly aiferts, That the Holy Ghoft acquires no Knowledge by a Revelation from any o- ther, and cannot poffibly be underftood to niean any thing elfe ; efpecially feeing that Phrafe is eafily capable of a Senfe, which is confiftent with it, it muft be taken in the fame Senfe, when it is applied to God the Holy Ghoft, that it is taken in, when it is applied to, and fpoken of God the Father. Now, when Hearing is fpoke of, and applied to God the Father, it is never taken in fuch a Senfe, as to import his receiving his Know- ledge by Revelation from any other ; becaufe that is^ an abfurd Senfe, and contrary to what is revear4 concerning his Nature and Perfec-,, tionsj^ 396 7^^ DoSirine of the Trinity. tions : And for the fame reafon, when Hear- ing is applied to God the Holy Ghofl, it ought not to be taken in fiich a Senfe, as imports his receiving his Knowledge by Revelation from another j becaufe that is equally incon- fiftent with what is reveal'd concerning him in Scripture, as the other is inconfiftent with what is reveal'd concerning the Father. But, when Hearing is applied to the Father, it al- ways denotes and imports the Perfection of \his Knowledge, and the infinite Exadlnefs of his underftanding of that which he is faid to hear. And therefore, when Hearing is applied here to the Holy Ghoft,it is capable of,and ought to be taken in the fame Senfe, as denoting and importing his infinitely perfed: Know- ledge of all that he reveals to Men for their Salvation, as being one of the eternal and om- nifcient Three, who laid the Scheme of eter- nal Life and Salvation of Sinners ; and this Senfe of the Spirit's hearing whatfoever he fpeaks and reveals, well agrees with this Con- text, where Hearing is applied to him. For our Saviour is giving the PvCafon, \vhy they fliould be led into all Truth, by the Spirit of Truth, when he fhould come \ and he could not give them a more pertinent and encoura- ging Reafon for their being led into all Truth by him, and for their depending with fafety upon his Conduft, than to tell his DifcipleSj, That the Holy Ghoft, who was to come from him and the Father, to condud: them, was a divine Pcrfon, equal with them, j^nd had an equally SERMON XVII. 397 equally perfedt and infinite Knowledge origi- nally of himfelf of all things neceffary to their Salvation ; fo that they could not poffibly be tnifled by him. And thus we fee, that :the Holy Ghoft's being faid to fpeak what he heareth, is fo far from being an Objection a- gainft his Omnifcience, that it is the ftrongeft Argument for it. The Omnifcience of the Holy Ghoft will further appear from this Paffage ; The Spirit fe arches all things ^ yea^ the deep thiyigs ofGod"^. Here the infinite Knowledge of God the Holy Ghofi is diftinguiihed from that of the Crea- ture, not only in that he is faid to fear ch^ or to know, all things^ but in that he fearches the deep things of God, which none but God himfelf can do. Can ft thou by fe arching find out God? Can ft thou find out the Ahnighty tmto VerfeBion ? It is as high as Heaven ^ what carift thou do ? Deeper than Hell^ what can ft thou know -f* ? And as he perfectly knows and fearches the deep things of God, fo much more is he acquainted with the deepeft things of the Heart of Man -, which is alfo a Proof of his Omnifcience, fince the omnifcient God claims this to himfeif, as his Prerogative, that he fearcheth the Heart ; I the Lordfearch the Hearty I try the Rei?2s ||. And Solomon afcribes the Knowledge of the Heart to God alone ; For^ fays he, thou^ even thou ojih^ knoweft the Hearts of all the Children of MenX, And yet the * I Cor. ii. lo. f Jobxi. 7, || Jer xvii. 10. X I Kings viii. 39, 39^ TleDoSirine of theTvu-^iTY. the Apoftle Paul appeals not only to Chrifi, but alfo to the Holy Ghoft, as the omnifcient heart-learching God ; I Jay the Truth in Chrifiy I lye not, tny Conjcience alfo heareth me Wttnefi in the Holy Ghoji *. It is objeded againft the Omnifcience of the Holy Ghoft, that it is faid, Neither knoweth any the Father, but the Son -f. But Creatures only are here excluded from the Knowledge of the Father, not the other divine Perfons ; for otherwife the Fa- ther would be excluded from knowing him- felf, which is quite abfurd. 4. As to thofe divine Perfedliohs of Omni- potence and infinite Goodnefs and Holinefs, that they belong to the Holy Ghoft, will ap- pear from his performing thofe Works, which are peculiar to the Deity, which is the third Head for Proof of the Deity of the Holy Ghoft ; and therefore I fhall not infift upon them here, becaufe what may be faid upon that Head will furnilh us with abundant Evi- dence, that he is poffefled of thefe divine Per- fecSions. 5. There is only one other divine Perfect tion, which I (hall take notice of, as afcribed to the Holy Ghoft, and it is that of infinite Truth, which Attribute is applied to him, in a different way than it is to any Creature -, for Truth and Veracity, as it is applied to the Creature, is afcribed to them in a dependent Manner, as not having it originally and inde- pendently of themfelves, but in a derivative Way * Rom. ix. I. t Mat. xi. 27. SERMON XVII. 399 Way from the Holy Ghoft. What was taught by the Prophets and Apoftles, is of infalhble Veracity ; but the InfalhbiHty of it does not depend upon them, but upon the original Ve-* racity of the divine Perfon who infpired them. Hence it is, that the Holy Ghoft is fo often in Scripture called the Spirit of Truth ; and that it is faid, when he comes, he will lead his People into all 'Truths as an infallible Guide : and particularly in the Text, he is claffed a- mong the three infalhble Witneffes, who bear Record in Heaven ; plainly intimating to us, that he is originally and independently equal with the other Two in this divine Perfedion of infallible Veracity, and a diftind; Perfon from them, as has been before obferved. In- dependent Veracity and abfolute Faithfulnefa is an incommunicable Attribute of the divine Nature, and incompatible to the Creature; and whatever meafure of finite Veracity any Creature has, it is derived from the Spirit of Truth, who has that infinite Perfection origi- nally and independently of himfelf, otherways he could not be called emphatically and emi- nently, the Spirit of Truth : therefore it is faid of the fupreme Being, that * He abides faithful and cannot lye ; becaufe that would be to deny himfelf. The Faithfulnefs and Veracity of God is as eflential to him, as any of his other Attributes, and he can no more be without it, than he can be without any other of them; and therefore to deny that, is a denying of a himfelf, * Tit.i. 2, 2 Tim.ii. 13. 4o6 TB^ DoEirine of the TrinIti^. himfelf. , Thus we fee, that the Holy Ghorf is poffeffed of the divine Attributes and Per- fedions, and therefore is truly and properly God. III. I proceed now to the third Head of Ar- gument for Proof of the Deity of the Holy Ghoft, to wit, that Works were performed by him, which are peculiar to the mofh high God. And, I. The Work of Creation is afcribed to him. That this is a Work peculiar to fupfeme De- ity, has been fully fhew'd already upon the Proof of the Deity of the Son, from this Work's being afcribed to him : It remains only therefore to - be fhew'd, that the Holy Ghofl performed this Work ; which will appear plain- ly, if we confider the Account given by Mojh of the Formation of things, where Creation is afcribed to the Holy Ghoft 5 * 'The Spirit of God moved upon the Face of the Waters, The lacred Hiftorian is there giving an account of the Creation of things upon the firftDay ; a:nd therefore when he fays, that the Spirit of God moved then upon theFace of the Waters^ he cannot be underftood to mean, that the Air or Wind moved -, for that Body did not then exift, at leaft in that Form, by which it became Air ; this was the Work of the fecond Day : and therefore it could not be faid to move before it had a Being. The Spirit of God then, wha moved upon the Face of the Waters, can be nothing * Gtn. i. 2, SERMON XVIL 401 nothing elfe than the third Perfon of the Tri- nity ; and altho' this Moving upon the Face of the Waters fuppofes the Pre-exiftence of the Chaos, as having a Being prior to it ; yet that Moving on the Face of the Waters, in reducing things to their proper Forms, w^as no lefs a Work of Creation, than the Produftion of the Materia prima, or the Chaos out of nothing, and did equally require the Exert- ing of Almighty Powder, becaitfe of the na- tural Inaptitude of it for the Produdtion of the Creatures, which were afterwards made of it, without fuch an Exerting of Almighty Power. Befides the Redudlion of things to their proper Forms is reprefented to us in Scrip- ture, as the peculiar Work of the fupreme Being, who fays, I a??i the Lord that make^ all things, that Jlr etches forth the Heave?2S a^ lone, that fpreads abroad the Earth by tnyfelf^. So that according to this Defcription, not only the Production of things out of nothing, is a Proof of fupreme Divinity, but alfo the eternal Power and Godhead of the Holy Ghoft is clear- ly feen and underflood, by his reducing things to their proper Forms^ as being a Work which could only be performed by him, who alone is Jehovah, exclufive of all other inferior Beings. Moreover," even thefirft Creation, or the Pro- duction of things out of nothing, is afcribed to God the Holy Ghoft, as well as the Produc- tion of them out of pre-exiftent Matter ; for Dd the * Ifa. xliv. 24. 40 2 T^he DoSirine of the T r i n 1 1 f • the Creation of the Soul of Man is afcribed to the Holy Ghoft, which could not be produced out of any pre-exiftent Matter, but was cre- ated immediately out of nothing ; ^he Spirit of God hath made^ and the Breath of the Al- mighty hath given me Life^. From whence it plainly follows, that fince both the firft Cre- ation of things out of nothing, and the fecond Creation, as it is called, out of pre-exiftent Matter, are afcribed to the Holy Ghoft, he muft be the fupreme God, one of the eternal Three concerned, when it was faid. Let us make Man. 2. Miraculous Opv^rations and Works, above the Reach of created Exiftence, are alfo attri- buted to the Spirit, as the immediate Atithor of them; which, at leait fome of them, being- equivalent to Creation, are another Proof of his Deity. The Apoftle Paul fpeaks thus; "Jkcre are Diverfties of Gifts, but the fame Spirit -f-. And afterwards the Apoftle particu- larly enumerates all thole various Gifts, where- of the Holy Spirit is the Author, and which he difpeufes in a way worthy of his Sovereignty, as the fuprenfie God ; All thefe, fays he, works that one and the felffame Spirit, dividifig to every Man fever ally as he wilL ^. The Work of Providence in fupporting and fuftaining all things, which I have al- ready fhevvn, requires the fame Almighty Power, as Creation is afcribed to the Holy Ghoft ; Thou Jcndeji forth thy Spirit, they are created, * Job. xxxiii. 4. -f i Cor. xii . 4. SERMON XVII. 403 . treated *. Perfeverance in a State of Exiftence and Being, is owing to the conftant Influx of the almighty Power of the fupreme Being, preferving and upholding the Creature, which is not fufficient for its own Exiftence for the fpace of one moment. Government of the World, with refpe6t to civil Affairs and fu- preme Dominion therein, is afcribed to him. alfo ; efpecially in controlling the Enemies of the Church, and procuring her Peace : // is the Spirit of the Lord who caufeth his People to reft \'^ and when the Enemy comes in like a Flood, the Spirit of the Lord fhall lift up a Standard againft him. It was this Perfon the Holy Ghoft, who raifed up Judges and KingSj and qualified them fuitably for civil Govern- ment ^ fuch as Othniely Gideon, ^ephthahj, Sampfon, Saul, and David, as is plain from the Book oi Judges, and the firft Book of Samuel And all that Revolution^ which happened in the Babylonijh Empire, by the Hand of Cyrus, and the breaking of their Ty- ranny, to make way for the building of the Temple again, was all done by the Influence of the Spirit on Cyrus and others concerned in that Work, and all managed by his over-ruling Power and Providence, as is plain from thefe words ; T^his is the Word of the Lord to Zeruh- babel, faying, not by Might, 72or by Power, but by my Spirit, faith the Lord ofHofis -, who art thou, O great Mountain before Zerubbabel? thou fhalt become a Plain, and he fiall bring D d 2 ' forth * Pfalm civ. 30, -h Ifa, kiii, 14- 404 7^^ DoStrine of /Zi^ T r i n i t v. forth the head Stone thereof with Shouti?2gs^ cry- ing, Grace, Grace, to it *. All that vaft Event was conduced by the Holy Spirit. And in that emblematical Reprefentation of the divine over-ruling Providence, which we have in Ezekiel's Villon, in the fir ft Chap- ter of his Book, the living Creatures are all governed in their Motions by the Holy Ghoft ; whither he went, the Spirit of the living Creatures went, they obeyed and exacflly ob- ferved all his Motions, and were abfolutely fubjedl to his Controul -, and therefore he muft together with the Father and the Son be the fupreme God over all, otherways he fhould neither be capable of, nor have the Honour of the Government of the World conferred on him, nor could he be fit to be trufted with the Diredion of the Wheels within Wheels of the divine Providence. The Objecflions here railed againft the Deity of the Holy Ghoft, from his being an Inftru- ment in the Creation of things, and his acfling as a Reprefentative, being the fame with thofe made againft the Deity of the Son, the fame Anfwer will ferve for both -, and therefore I refer to what was faid upon them, when I was treating upon the Deity of the fecond Perfon, and iliall not here repeat it. And in- deed the Arguments, whereby I expofed the Weaknefs of that Objection againft the Son's Deity from his being an Inftrument, will hold equally with refpeft to the fame Objev^tion a- gainft * Zech. iv. 6, 7. SERMON XVII. 405 gainft the Deity of the Holy Ghofl, and ex- pofe it as being yet a greater Abfurdity, be- caufe it would make him an Inftrument in the Hand of another Inftrument, which is quite ridiculous. 4. Befides thofe Works of Creation and Providence performed by the Holy Ghoft,. which befpeak his Divinity, there are other Works performed by him in confequence of the Part he afe in the Oeconomy of Salva- tion, which are peculiar to fupreme Divinity, and which he could not perforrh, if he was not the true and almighty God : it was the Holy Ghoft who infpired the Prophets and A- poftles, for holy Men of God fpakeasthey were moved by the Holy Ghoft. This has already been taken notice of as a Proof of his Omnifcience, and therefore I fhali not farther infift on it. It was the Holy Ghoft who appointed Ba?^- nabas and Saul to the Miniftry 3 for as they miniftred to the Lord and fafted, the Holy Ghoft fa id 5 Separate me Barnabas and Saul for the Work^ whereto I have called them *. Where the Holy Ghoft, as the fupreme God, takes upon him to call Perfons to the facied Function of the Miniftry, and appoints thexn as his Servants \ which is a peculiar Branch of the divine Glory, and which none can have a Right to, but a divine Perfon. 'Tis true, when Perfons are called in an ordinary way to that Office, it is, and ought to be by Mi- nifters, and the Voice of the Chriftian Peo- Ddj pie; * A<^s xiii. 2. ^ 40 6 !7^^ DoBrine of theTRinirr. pie; but then in doing fo, they do not adl by any original and inherent Right in them- felves, but by a derived Right from the Holy Ghoft, according to the Rules, which he has prefcribed in the Holy Scriptures^ which were infpired by him j and fuch, who are called ac- cording to thofe Rules, infpired by the Holy Ghoft, are as truly called by him, and fepa- rated to his Service, as Bariiabas and Saul were, who were immediately call'd and ap- pointed by him to the facred Function in an extraordinary way ; and therefore we fee, that the Elders of the Church of Epbcfus^ who were fixed Paftors there in a more ordinary way, are faid to be fet over the Flock of God there by the Holy Ghoft, as he who appointed them to that Office ; Take heed therefore ta yourjehes^ and to all the Flock^ over ivhich the Holy Ghojl has made you Overfeers^ to feed the Church of God^ which he hath -purchajed with his own Bloods. The fupreme God claims a peculiar Property in his Church as his Houfe, and all the Office-Bearers of it are either to be called immediately to their refpedtive Of- fices by himfelf, or according to Ruks given by him ; and to alter, or encroach upon thefe RuleSj is a facrilegious Invafion of the divine Right. And therefore the Holy Ghoft's com- niiflioning the Office-bearers of the Church, and appointing them to be feparated to him, is a divine Work, and a plain Proof, that he was ^ A(5lsxx. 28. SERMON XVIL 407 was the fupreme God, otherways he had ne- ver pretended to fo high a Claim. Not only did he appoint the Officers of the Church to their Offices, but healfo evidenced his fupreme Authority over them as his Ser- vants, in directing and determining them as to the Exercife of their Miniftry, and appoint- ing to them their refpeclive Stations. This appeared in a more remarkable Manner, with re4>edt to the extraordinary Officers of the Church, in the firft Age of Chriftianity^ v/hen the Apoftles and Evangelifts w^ere, in a fpe- cial manner, directed in their Stations and Mo- tions, from place to place, in publifliing the Gofpel. 'Philip was commanded to preach the Gofpel to the Eunuch by the Spirit ; 7he $pif rit laid to Philips go near and join thy fetp to this Chariot *. And on another Occafion^P^/fT "Was commanded by the Spirit to go and preach the Gofpel to Cornelius -f*. When Peter thought on the Vijion^ the Spirit Jaid unto hi?n^ be- hold^ three Men Jeek thee ; arife^ therefore^ and get thee down^ and go with them^ doubt- ing nothing \ for I have fent them. And X when Paul and his Companions had gone through Phrygia and the Region of Galatia, they were forbid by the Holy Ghojl to preach the Word in Afa ', a7id after they were come to Myfia, they e fayed to go into Bythinia^ but the Spirit juf- fered them not. And altho' the Holy Ghofl does not interpofe in that miraculous way now, in direding the Paftors of Churches to their D d 4 re- J A(5ls viii. 29. t Ads x. 19, 20. % A^lsxvi. 6, 7. 40 8 T'he DoBrine of theT^sn^inY. refpedive Places, yet he as really and efFedu- ally orders and direds them, and calls them to their refpedlive Stations, when he enables them in their Motions to obferve thofe Rules, which he has prefcribed to regulate them in their Con- dud: this way : and while they ftridly obferve thofe Rules indided by the Spirit^ regulating their Condud thereby, they have the fame reafon to exped the Countenance of the Holy Ghoft, and his favourable regards towards them and their Miniftry, as if he appeared to them in a more extraordinary way, direding them in a miraculous manner. 'Tis the Holy Ghoft, who in a way worthy of God, furniflies his Servants for his Work, ^dividing to each of them Gifts fever ally as he willy and he fends them forth, as the Lord of the Harveft, to labour for him : nor does he fend them on a Warfare on their own Charges, but infpires them withRefolution faithfully to difcharge their Truft, in fpite of all Contra- didion and Ridicule from hardened Sinners, of whatfoever Rank. So Chrift promifed to his Difciples, that when they fhall be brought be- fore Kings and Governors for his fake, that the Spirit fhould give them what to fpeak, in that Hour of Tryal : and how remarkably was this made good to Peter ^ when he was called before the High Prieft and Rulers ? What a noble and magnanimous ftand did he make for the Truth, by the Power of the Holy Ghoft ? ':j" aS'^ that they were all filled with the Hoi]/ Ghoft ^ * 1 Co;^.. xii. iio f Afts iv. 7— —13, 19, 3I' SERMON XVII. 409 and /poke the Word of God with Boldnefs, Thefe fupernatural Supports in fuch Circum fiances, flowing from the Holy Ghcft, are a pregnant Evidence of his true Divinity ; and Peter and yohn told thefe Rulers, that their not ading according to that Impulfe they were under from the Holy Ghoft, to teach in the Name of Jefus, would be not to hearken to God ; which plainly fuppofes, that the Holy Ghoft is God. Peter and yohn anjwered and [aid unto them^ whether it he right in the fight of God to hearken to you more than to God^ j^^dge ye, Thefe ApofUes were under fo lively and ftrong an Impulfe of the Holy Gholl: at this hour of Temptation, that no fear of Shame from the moft inveterate Enemies of Chriftianity, could hinder them to preach in the Name of Jefus; the Awe and Dread of his Godhead was fo deeply impreffed on their Minds, that no Terrors from Men could over-ballance it. The Holy Ghoft, by his almighty Power, as the fupreme God, gives fuccefs to the Mi- niftrations of his Servants, fo that their Speech and their Preaching, through his Influence, is not with mere inticing Words of Man's Wifdom, but in the Demonftration of the Spi- rit and of Power 3 and the Faith of Men pro- duced by it, is not the Effed: of the Wifdom of Men, but of the Power of God; becaufe the Holy Ghoft, the great God, crowns their Labours, in themfelves weak, with powerful Succefs *. It is thro' the Operation of God^ the * I Cor. ii, 4, ^. 4 1 o TheDoSirine of the Trinity. the Holy Ghoft, that the Weapons of our Waj'fare are to fome Jo 7night)\ that they pull dow7i ftrong Holds ^ and caft down hnagma- tiojis^ or Reafonings, and every high thiijg, that exalteth it felf againjl the Knowledge of God , bri?2ging into Captivity every thought to the Obedience ofChrifi'^. Thefe are Ef- fec5ls v/jich can be produced by no Being or Perfon, who is not poffelTed of fupreme Di- vinity. Bat more particularly the Work of Conver- iion and Regeneration is afcribed to the Holy Ghoft, as the Author of it; and therefore it is called, the Wafhing of Regeneration and the Renewing of the Holy Ghoft. -f- Not by Works of Right eouf?2efs which we have done^ but accord- ing to his Mercy he faved us by the WaJJiing of Regeneration^ and renewing of the Holy Ghoji. And that this is a divine Work peculiar to the fupreme God, is plain from this, that they who are regenerated and born again, are faid to be born of God : thus they are ftiled many times by the Apoftle John, and particularly in the firft Verfe of this Chapter where my Text is, fays he, Whofoever believeth that fefus is the Chriji {th-aX is, the Emmanuel, God- Man, in one Perfon,) is born of God, And elfewhere, thofe who beheve in Chrift, as the true God, are faid to be fuch, J who are born, not of Bloody nor of the Will of the Flefi, but of God. The Graces of Faith and Repentance which are implanted in the Soul at Converfion, and which * 2 Cor. X. 4, 5. t Tit.iii. c. % John i. 13. SERMON XVII. 4it which are the very Effence of it, are both a- fcribed to the Holy Ghoft ; therefore Faith is called the Fruit of the Spirit *. And to fhew that the Produdion of Faith in the Soul is a divine Work, the Apoftle expreffly tells us, that // is of the Operation of God \. The Ho- ly Ghoft is alfo the Author of Repentance, therefore the Apoftle Faul afcribes their turn- ing to God from Idols ^ toferve the living and true GodX^ unto the GofpeFs coming to them, not in Word only, but in Power, and in the Holy Ghoft. As it is God the Holy Ghoft, v^ho is the Author of Converfion and the new Birth, who begins this divine Work ^ io it is he who carries it on in the Soul in progreflive Sandifi- cation, which is a Work equally divine, and requires the exerting of the fame divine Perfec- tions with the other, and is peculiar to the fupreme God, who faid to Ifrael^ (| Tou fJoall keep my Statutes^ and do them^ I am the Lord which fan6lifieth you. Hence the Work of Sandification is in a peculiar manner called^ the SanBif cation of the Spirit^ ** afid the Sane- iif cation of the Spirit to Obedience. It is thro the Spirit that Believers mortify the Deeds of the Bodyi'^'f, 'Tis owing intirely to God's Spirits being put in us,caufing us X^^o walk in his Sta^_ tutes^ that we keep his judgments and do them» ■Tis by the Spirit of the Lord, that we are changed * Gal. V. 2Z. t Col. ii. 12. J 1 Thef. i. 6, 9. II Levit. XX. 6. ** 2 Thef. ii. 13. i Pet. i. 12. f f Rom, viii. 13. J J Ezek. xxxvi. 24. 41 2 "The DoBrine pftheTv^ii^irY, changed into the fame Image from Glory to Glor\\ when with open Face we behold, as in a Glafs^ the Glory of the Lord*, In a v/ord, the Exer- cife of every Grace in the Believer, is the Fruit of the Spirit -, and the whole of the Chriftian Converfation is a walking in the Spirit ; // we live in the Spirit^ let us walk in the Spi- rit -f'y He worketb in us both to will ajid to do of his own good pie afure, we are Jlrengthned with Might by his Spirit in our inner Man j. After the Holy Ghoft has finifhed the Work of Sandtification upon the Sculs of Believers by his almighty Power, he will at length raife their Bodies at the Refurre(5fion, and unite them to their Souls, and crown both with e- ternal Glory 5 which is a Work infinitely a- bove the reach of any created Being, and the fole EfFe6l of the Omnipotence of the fupreme God : yet it is afcribed to the Holy Ghofl as the Author of it. || If the Spirit of him that raijed up "Jcfus fro7n the Dead^ dwell in you^ he that raifed up Chrifl from the Dead^ fl^all alfo quicken your mor'tal Bodies, by his Spirit that dwelleth in you. Railing the Dead is a Work which requires the Exerting of all thofe di- vine Perfedlionv^, which are neceiTary to Cre- ation it felf, and is equally a Demonftration of the proper Deity of him who performs it. Hence, the Faith of ^/Jr^/^^^/ns recommended to be of the higheft kind ; that it relied upon God who railed the Dead, being impoffible it could have a firm.er Foundation. The A- pofllp * 2 Cor. iii. 1^. I Gal. v. 25. + Eph. iii. 16. !| Rom.viii. li. SERMON XVIL 413 poftle puts quickening the Dead, and bringing things out of nothing to Being, upon the fame level as equally divine Works -, * Even God, fays he, who qiiickeneth the Dead, and calleth thofe things which he not, as thd they were. Thus we fee, that divine Works, Works which are peculiar to the fupreme God, are a- fcribed to the Spirit as the Author of them ; and therefore he muft be the moft High God. Now there is only one Argument farther, by which I would prove the proper Deity of the Holy Ghoft ^ and that is, that divine and religious Worfhip is afcribed to him in Scrip- ture : But this I fliall leave, till God give ano- ther Opportunity. * Rom. iv. 17 — 21. S E R- ( 414 ) S E R JV[ O N XVIII. I J O H N 5.^7- • For there are three that hear record in Heaven^ the Father'^ the Word^ and the HolyGhoJi : and thefe three are one. IN the preceeding Difcourfe I endeavoured to prove the Deity of the Holy Ghoft from thofe Works, which were performed by him,^ which were peculiar to the moft High God, fuch as Creation and Providence -, and alfo from thofe Works, which he performs in con- fequence of the Parts he acfls in the Oeconomy of Salvation ; which are alfo peculiar to fu- preme Divinity, fuch as Regeneration^ Autho- rizing the Minifters of the Church, Raifing the Dead, and the like, which are above the Power and Condition of the Creature, IV. I proceed now to the laft Head pro- pofed for Proof of the fupreme Deity of the Holy Ghoft, which was to fhew, That divine 2 religious' S E R M O N XVIII. 415 religious Worfhip was, and ought to be paid to him. That God the Holy Ghoft is the propef Objed: of fupreme religious Worfhip, is abun- dantly plain, from what has been fa id already upon the former Heads of Proof of his fupreme Deity, that he has the Names and Peffefti- ons peculiar to the Deity, afcribed to him ; and that Works were performed by him, which lione but the moft high and fupreme God could perform. And tho' we had no Inftances in Scripture, that divine Worfhip was adtually paid to him j yet fince he is de- clared to be pofTefTed of all thofe Perfections and Excellenciss in Scripture, upon which a Claim to fupreme divine Worfhip is founded, he thereby becomes the proper Objed of Wor- ship to us 3 and to refufe him that divine Ho- nour, after he is revealed and manifefted to us, to be pofleffed of thofe Perfedions, which give him a Title to the higheft Ad:s of reli- gious Homage and Obedience, is both un- worthy of us, as reafonable Beings, and is the higheft Affront and Injury to him. Examples and Inftances recorded in Scrip- ture of Duties performed by pious Men, w^here their Prad:ice is approved of, as being not con- trary to any Rule laid down in the Word, but rather conform to the Precepts of it, are doubt- iefs a fufficient Warrant for us to conform to their Practice, if our Circumftances and Ob- ligations be the fame with theirs : but Ex- amples fet before us, are by no means the only 41 6 TheDcElrine of theT^mii^Y. only way of attaining to the Knowledge of our Duty, and the Obligations we lie under to perform it. The firft reafonable Beings, which were created, had no Example of any Being, who had worfhipped the Deity, fet before them 3 yet the Manifeftation of his eternal Power and Godhead, and the Difco- veries of his infinite Perfedtions by the things which were made, and particularly by their own Exiftence and Being, laid an undoubted Obligation upon them to worfliip and obey him, as the Author of their own Exiftence, and upon whom they did depend 5 and there is no queftion, but they adted in Confor- mity to that Obligation, at leaft fo long as they continued in that State, in which they were created. If fo be, that the firft reafon-. able Creatures, which were made, were among the number of thofe, who rebelled ; and there- fore, tho* there was no Example in Scripture of divine Worfliip's being paid to the Holy Ghoft, yet fince he is therein manifefted and declared to be a divine Perfon, and poflefs'd of all thofe Perfedions and Excellencies, which lay a Foundation for fupreme divine Worfhip, it is the higheft Impiety to deny him that Honour, But this is not the Cafe ; there are many Inftances in Scripture, wherein fupreme divine Worfhip is paid to the Holy Ghoft, as a di- ftindl Perfon from the Father and Son: and perhaps, upcn a narrow inquiry, it will be found, that when either the Son or the Holy Ghoft S E R M O N XVIIL 417 'Ghoft are mentioned as diftinc^l Perfons, they are as flequently confidered and acknowledged as the Objedt of religions Worfliip, as the Fa- ther* is, when h-e is fpoken of as a diftln6l •Per-' ion. *Tis tiue, there are^ many -Inftanc^s, wherein Jie Deity, confidered abfolutely widi- out any Oiftindion of the Perfons therein, is propofed as the Objed: of fupreme divine Wor- iiiip, and rehgious Adoration and Invocation, sare commanded to be paid, and are actually afcribed to the one fapreme ' Being, without any particular Diiliindlion and Difference men- tioned or intimated of the divine Perfons, who are that one Being. But in fuch Inflances, the Father, as a diflinift Perfon, is no more 'conf]dered^ as the Objedl invocated or adored rehgioufly, than the Perfons of the Son and Jlciy Ghoft, they are all equally included. And whereas, our Saviour in his Directory for Prayer given to his Difciples, commanded them to pray after this manner, * Our Father which art in Heaven^ Sec. we are not to imagine, that by the Term Father^ in that Diredory^ the firft Perfon of the Trinity only is under- ftood, exclulive of the Son and Holy Ghofi: ; for not only the firft and the fecond Perfon of the Trinity, but the third alfo is cur Father^ who is in Heaven. ' And it fliould be carefully obferved, that the firft Perfon of the Trinity is not denominated Father, either becaufe of the relation he bears to the Holy Ghoft, or becaufe of the relation he ftands in to the Crea« E e tures > * Mat. vi. 9. . ' 420 Hdc DoSirine of theTv. i n i t y. and invokes and implores his Bleffing, as the Applyer of the Grace promifed in it, and de- dicates the Perfon baptized to his Service and Obedience. Parents, or Sponfors, offering Chil- dren born of believing Parents to Baptifm m his Name, own him for their God themfelves, and join in the dedication of theirs, tohisWor- iliip and Service. Perfons who are adult, by their fubmiffion to Baptifm in his Name, in that Adion worfhip him as their God, in Co- venant with them, and promife to perform all Afts of religious Duty and Obedience to him, by the aids of his Grace, acknowledging the almighty Efficacy of it upon their Hearts al- ready, and imploring the farther Communi- cations of it in progreflive San6tification, all which are folemn Adis of the moil profound religious Worfbip paid to the Holy Ghofl by all Chriflians, in celebrating this Ordinance of Baptifm. Much of what was faid upon Bap- tifm in the Name of the Son, as a Proof of his being the Objed; of religious Worfliip, may be applied to the Holy Ghofl, to which I refer. That the Ploly Ghcflisreprefentedin Scrip- ture as the Objed: of religious Worfliip, ap- pears from the Reproofs recorded in Scripture, given to thofe who did not pay a due regard to the Ploly Ghcfi, • and who had not that Vene- ration for his V/orks which they ought to have had, and which became them to pay to a divine Perfon. Accordingly, the Martyr Stepke?2 feverely reprehends the yeiDS as a flifT- necked People, for refifting the Holy Ghoft. SERMON XVlll. 421 ^ Tou Jlif'Jtccked a?td uncircumcifed m Hearty you always rejt/i the Holy Ghoft ; as your Fathers • did, Jo do you. Ananias is reproved for lying to the Holy Ghoft; and his Sin charged upon him with that Aggravation' of Guilt, that it was no lefs than a lying to God ']-. And the Apoftle Paul chargeth it home upon the Jews, as a moft heinous Crime, that they defpifed the Spirit of Grace ; % He hath done dejpite unto the Spirit of Grace, Nay, our Saviour him- felf declares, that not to pay that religious Worfhip and Obedience which is due to the Holy Ghoft, is an unpardonable Sin, and to blafpheme his Name or fpeak againft him, is a Crime attended with Circumftances of even higher Aggravation, than blafpheming the o- ther divine Perfons. II JF/&^r^r^ I fay unto you, all manner of Sin and Blafphemyfhall be forgiven unto Men, but the Blajphemy againft the Holy Ghof fl: all not be for given unto Men ; andwhofoever fpeaketh\a Word againft the Son of Man, itjkallbe . forgiven him -, but whofoever fpeaketh againft the ^ Holy Ghoft , it ftoall not be forgiven him, neither in this World, nor in the World to come. Not that the Perfon of the Holy Ghoft is of higher Dignity than the Father or the Son, becaufe not paving a fui table regard to him is reckoned of that irremiffible and unpardonable nature ^ no, all the Perfonsof the Trinity are of equal Dignity : but the finning againft the Holy Ghoft, and blafpheming him and his Opera- tions, is accounted of fo heinous and criminal E e 3 a * Aas vii. 51. t -^^^ V. '3, 4. % Heb. :x;. 29, ^1 Mat. xii. 31, 32, 42 2 Z5^ DoBrine of iheTRit^ir y.. a nature, that it will never be pardoned, be- caufe it is not only a Sin againft a divine Per- fon, but it is attended with this farther Aggra- vation, that it is committed againft the fulleft- Evidence of the divine Power, and the higheft Efforts of the divine Energy, and becaufe it carries in it a malicious Oppofition to, and a blafphemous Contempt of the laft and moft condefcending methods the Deity can ftoop to, in order to convince Sinners. When the Operations and Works of the Father and Son, performed by them, in confequence of the part they ad in the Oeconomy of Salvation, are blafphemed and contemned, great Guilt is undoubtedly contra(5led, and the Deity very criminally aifronted : but when thefe Works and Operations of God the Holy Ghoft, which he performs in confequence of the part which he ad^s, in the method of Grace, are blafphe- med, reviled, and contemned, ahighermeafure and degree of Guilt iscontraifled^ becaufe thefe are accompanied with higher degrees of Evi- dence, and fuller manifeftations of divine E- nergy, and more condefcending methods of Conviction, than what are to be found in the other Cafe; and therefore the Guilt is propor- tionably aggravated, even to that Degree, that it is declared unpardonable. In the next place, that Worfhip, fupreme divine Worfhip, is due to the Holy Ghoft, and is commanded to be paid to him, will appear from this, that Believers are faid to be hia Temple. SERMON XVIII. 423 Temple. * What, k?iow ye not that your Body is the J'emple qf^ the Holy Ghoji which is in you. The very notion of a Temple carries in it Worfl:iip and religious Homage, to be paid to him vv^hofe Temple it is 3 and therefore our being the Temples of the Holy Ghoft, necef- farily infers our Obligation to worfhip him as pur God. Our very acknowledging ourfelves to be a Temple for him, and dedicating our- felves to him as his Temple, is of it felf a fo- lemn Acft of religious Worfhip, and virtually carries in it all the parts of divine Worfhip and Homage: for it is an ^cknow^ledging him to whom the Dedication is made, to be the true God ; an Adoration of him as fuch, a Re- cognizing his Right and Tide to all that divine Service which fhall .be performed in that Tem- ple, an Invocation of his divine Prefence with, and Benedidlion upon the Perfons performiLg divine Worfhip therein ; and it imports a De- fire and Prayer for the acceptance of that Ser- vice performed, and thofe Sacrifices which may be according to his Will and Command offered in this Temple. All this was done ex- preffly, in the Dedication of the Temple to the God of Ijrael^ by Solomon -f-. And the fame thing is imported and meant by every true Believer, in the Dedication of himfelf to the Lord, when he covenants perfonally with him. And therefore we fee the Apoflle infers the Obligation of Believers to worfhip and glo- rify God, as. his People, from, their being his E e 4 Temple J 5 I Cor. vi. 19. -f- I.Kings viii. 22. 424 T'heDoBrine of the Trinity. Temple ; * 7^e are the HempJe of the living Gody as God hath Jaid^ I will dwell in them^ and walk in theniy and I will be their God^ and they pall be my People, Then he infers their Obligaticn to hve as his People, and be fepa- rate froPA all manner of Unholinefs : Where-r fore come out from among thejn^ and be ye fepa^ ■rate^ Jaith the Lord^ and touch not the unclea?i thing. And he infers from God's promifing "to dwell in them, and walk in them as in his Temple, they are bound to all the Duties ' of holy Obedience, and religious Worlliip and 'Ser vice. Having therefore thefe Projnijes^ dearly ' Beloved^ let; us cleanfe ourfehes from all Filthi- 'nejs of the Flejh a?id Spirit, perfeBing Holinefe "in the Fear of the Lord-f. And the fame A- -poftle exhorts Cliriilians to Purity, both in O- . pinion and Pradice, from their being the Tem- ple of God the Holy Ghoft ; j Know you not that you are the Temple of God, arid that the Spi- - rit of God dwelleth in you ? if any Man defile the Temple of God, him pall God defiroy, for -the Temple of God is holy^ which Temple ye are : "Where the greatnefs of the Punifhment de- ' nounced againfl fuch as profane the fagred Tem- ple dedicated to the Holy Ghoft, is a plain Proof, that the highefl Degree of divine Ho- mage and fupreme Worfiiip is due to him by his Votaries, who ferve in his Temple, and wait before his Altars. The Apoftle explains the Prefervation of the Body in Challity, and living in the conftant Pradiice of universal Pu- rity * i^ Cor. vi. i6. f vii. i, %\ Cor. iii. i6, 17= SERMON XVIII. 425 rity in Heart and Life, to be a worfhipping of God .he Holy Ghoft in his Temple, and put-» ting thofe things to thofe figred Ufcs, and making them ferve thofe holy Purpofes, for which they were dedicated and conlecrated to him. All the various Faculties of the Soul, the Underflanding, Will and AfFediions; all the Powers of the Mind, and Members of the Body, are fo many various Utenfils in the Temple of the Holy Ghofl, and they have all their feveral Ufes and Purpofes, which they ferve ; and when they are put to thefe feveral Ufes, and made to ferve thefe feveral Purpofes, for which they were confecrated and devoted, then God is glorified in hi5 Teniple : but if thefe Veffels of the Sanduary be proftituted to other Purpofes, his Worfhip is marred, and his Temple profaned. Flee Fornication^ every Sin that a Man doth is without the Body, but he that committeth Fornication finneth againfl his, own Body ; what^ know ye not that your Body is the I'etnple of the Holy GhoJ) in yoUy which ye have of God? ajid ye are not your own^ for ye are bought with a Price^ therefore glorify God in your Body, and in your Spirit^ which are God's. The Holy Ghoft is addreffed, as the Objeft of rehgious Worfhip, by the Church -, Awake^ O North Wi?id, and come thou South, blow up- on my Garden, that the Spices thereof may flow, ^ut *. Here the Holy Spirit is applied to, for ;he Communications of his Grace j it is his Work * Qant. iv. 1^. 426 T'he DoBrine of the Trustity^ Work to fancflify the Soul by the Influences of his almighty Power, both in fubduifig and mortifying Sin, and in ftrengthening and quickening Grace, in the Heart -, and the Church here applies to him for both. By the North Wind is meant the Efficacy of his, Grace, in nipping and blafling in-dwelling Corruptions ; and by the South Wind, we are to underftand the Influences of the Spirit, to cheriih and revive languiflnng Graces, that they may be drawn forth into a fuitable Ex- ercife, in the Soul 5 and flnce thefe are the Effeds of the Holy Ghoft, and his Province, according to the Oeconomy of Grace and Sal- vation, to befl:ow, he is j.ufl:ly prefumed to be the particular Perfon here applied to, by the Church, in a way of religious Invocation. And here let it be obferved, that we are fo far from, being at a lofs for Scripture-precept and War- rant to worfliip the Holy Ghoft, in Ad:s of Invocation or Adoration peculiar to fupreme Divinity, that all thofe PaiTages of Scripture, 'wherein that divine Perfon is reprefented to. be the Applyer of all that Grace, decreed and. defigned, and given by the Father, and pur- chafed by the Son, are fo many Commands laying an Obligation upon us to addrefs him under all our fpiritual Wants ; and thofe who deny the Holy Ghoft to be the Objedt of di- vine religious Worftiip, feem to have little Ac- quaintance with the Duty of Prayer, and the Gofpel-method of applying to the Deity,forthe Communication of thofe fpiritual Gifts and Be- nefits SERMON XVIII. 427 nefits we daily ftand in need of; which is to have our Eye fixed upon the Father, as the Perfon who defigned them for us, and con- trived the Scheme and Method, in a way con- liftent with all the divine Perfections, where- by all needful Grace might be convey'd to us y and to have our Eye to God the Son, as-' the Purchafer of thefe Spiritual Bleffings -, and on the Holy Ghoft, as the divine Perfon, who, according to that fettled Qeconomy of Salva- tion^ applies immediately thofe faving Gifts to the Souls of Men. This is the Method in which our Prayers ought to be conduced, according to fupernatural Revelation, which a- lone teaches the true efFedlual and acceptable Method of addreffing the Deity ; and it fup- pofes each of thefe Perfons thus ey*d in every Adt of Invocation, to be the true and fupreme God, and equally the Author, in his own way, and according to the Ipecial Part he aidts, in the ^economy of Salvation, of the Grace we ftand in need of, and for which we pour out our fervent Supplications. From whence it appears, that the Holy Ghoft is not only the Objed: of religious Worfhip, but our Con- cern with him, as fuch, is fo great, that a Believer can never lift up his Face to Heaven acceptably, at leaft he can't addrefs the Deity fuitably, without paying divine Homage to God the Holy Ghoft, as the immediate Ap- plyer of thofe Benefits he prays for, either more directly or indiredlly ; and the more :ind: and dired: the Believer is, in his wor- fliipping 428 'The DoBrme oftheT r i n i t v, fliipping the diftindl Perfons of the Trinity, in the Adts either of Adoration or Invocation, in afcribing the peculiar Glory which each of the Perfons juftly claim, according to the feveral Parts they a6t, as the Fountain and Author of Grace, fo much the more accept- able and fuitable is the Worfliip performed by them. :• We have many Inftances In Scripture, where the Holy Ghoft is addrefled directly, and ex- prefsly mentioned, as a diftind; Perfon from the Father and Son, and Application is made to him for fpiritual Benefits. The Apoftle Vaul prays, that he would by his Influences diredl the Hearts of Believers into the Love of God, (the Father) and to the patient wait- ing for Chriil ^ fays he, T^he Lord dire5l your ' Hearts to the Love ofGod^ cuicl into the patient "waiting for Chriji "*. And again, T^he Lord make you to increaj'e and abound in Love one towards another^ and towards all Men^ even as we do towards you, to the ejid he may eftablijh your Hearts, unblamable, in Holine/s before God, even our Father, at the coming of our Lord yefus Chriji, with all his Saints -f*. Here the Lord addreiTed in this Prayer, and to whom it is particularly directed, is plainly God the Holy Ghoft, becaufe that which is prayed for is not .only his peculiar Province, according to the Oeconomy of Salvation, to beftow and work it immediately in the Hearts of God's Children, their abounding in the Grace of Love^ * 2 Thefl". iii. 5. f i Tiieff. iii. 12, 13. SERMON XVIII. 420 Love, and their Eftabliihment in Holinefs; but efpecially becaufe the Perfon here pray'd to, is exprefsly diftinguiflied from God, even our Father, before whom the Apoftle prays, T^hat this Perfon, the Holy Ghojl, would ejla- blijh their Hearts, unblamable i?t Holinefs ; and alfo, becaufe he is diftinguiflied from the fecond Perfon of the Trinity, our Lord Jelus Chrift, at whofe Coming this is defired to be done. From whence it appears to a Demon- ftration, that it muft be the third Perfon of the Trinity, who is here direcflly and imme- diately addreifed, by folemn divine Worfhip of Prayer and Invocation. Finally, That God the Holy Ghoft is e- qually the Objed: of fupreme religious Wor- iliip, with the Father and the Son, is plain from the Apoftolic Benedidlion * ^ where the Apoftle addrelfes the Perfon of the Holy Ghoft, in a way of Invocation, imploring of him the ComuTiunication of thofe Bleflings, which it is his peculiar Province, by reafon of the Part he ads in the Method of Grace to impart, e- quaily as he addreftes the Father and the Son, for thofe Bleffings and Benefits of the Cove- nant, which redound to Believers, from the Part which thefe two Perfons a6l feverally, in the fame Method of Grace. The Father, in hia eternal Love to Sinners, purpofcd, defign'd^ and contrived the Method of Salvation 3 the Son purchafed all the Treafures of Covenant - Grace, and therefore it is in a peculiar manner called * 2 Cor. xiii. 144 430 7^^ DcSirine of the 'I^rinity. called his Grace ; and the Holy Ghoft com- municates and conveys all Covenant-Bleffings. So that the Apoflle, in this folemn Prayer, afcribes to each of the Perfons that Glory which redounds to them, from the dlfiferent Part they adl in the Method of Grace ; and owns each ais the Author of Covenant-GracCj after his manner, by addreffing each for tha Conveyance and Continuance of their refpec- tive Benefits, and the Fruits of them ; fays he. The Grace of our Lord Jefus Chrijl^ and the Love of God^ (of God the Father, as it is called by him in feveral other Epiftles of his) a?2d the Cominunwi (f the Holy Ghojiy be with you alL Amen. There is another Aft of folemn religious Wor{hip performed by this Apoflle to the Holy Ghoft, in appealing to him as the Searcher of Hearts, and the Avenger of Falfe- hoods ; I fay the Truth in Chrift^ I lye Jiot^ my ConJcie7ice alfb bearing me IVitnefs in the Holy Ghoft *. Where the Apoftle, in the Form of an Oath, calls both the Son and the Holy Ghoft to witnefs, for the Truth of what he fays, and therein acknowledges their fupreme Divinity, as being the omnifcient Searchers of the Hearts of Men, and the Avengers of Falfe- hood. And tho' the fame Apoftle gave a Charge to Timothy "f-, before God, and the Lord Jefus Chrift, and the^ eledl Angels; yet thefe Angels are not there to be looked upon^ as either the Searchers of the Hearts of Men^ or f Rom. ix. ir t I Tim. v. 13, IS E R M o isr xviii. 431 dr as Avengers of Falfhood, but as Witnefle* of external Afts, where they are perfonalljr jprefent, as any finite reafonable Beings may be. For the Angels being Attendants on the Heirs of Salvation ^ and narrowly obfcrving their external Ads, the Apoftle had good Rea- fon to give a Charge to Timothy as before them, which ought to have had its own Influence upon Tifnothy to obferve itj tho' not fo great ^s the Confideration, that it was given before God, and the Lord JefusChrift, who are the only proper Judges, how far it was obfervedj and Avengers or Rewarders of the Non-obfer- vance or Obfervance of it. I proceed now to anfwer fome Objeftions^ which I have not had occafion to touch at alrea- dy. And firft it is objecled,That the Holy Ghoft is the Spirit of God the Father^ and the Spi^ irit of God the Son ^ and therefore he is not to be applied to, or worfhipped, as a diftinft Perfon from them, any more than the Spirit of a Man is a diftind; Perfon from the MaiE himfelf. But this Objection proceeds upon a falfe Hypothefis, to wit, that the Holy Ghoft is the Spirit of the Father and the Son, in the fame manner as the Spirit of a Man is his Spirit, which is groffly abfurd 5 for the Spirit of a Man is a Part ofthat compound Being, which conftitutes the Perfon of a Man, but it is not fo in the Deity. There is no Compofition therein, and therefore the Spirit of Chrift, or of the Father, may be addreffed as a diftinft Perfon from them, becaufe he is not a Part of thij 432 Tlje DoBrine of tfoeT's.i^ir y. the Father or Son, as if they were compounded Beings, as the Objection grofsly and abfurdly fuppofes them to be. It is alfo objeded, that the Holy Ghoft is not join'd with the Father and Son in the A- poftohc Salutations ; from whence they con- clude, that he is nDt a divine "Pcrfon. To this I anfwer, That the Omiffion, or not men- tioning of the Holy Ghoft, in any particular Paflage of Scripture, is not a Proof of his not being a divine Perfon, iince his Divinity and diftind: Perfonality is abundantly evident, as has been fliewed from other Paffages -, for it can't be expe(fled, that every Truth, which is to be believed, can be taught us in every Paf- fage of Scripture : beiides, it is not Fact, that the Holy Ghoft is neglected, and the exprefs mentioning of him omitted in all the apoftolic Salutations in Epiftles. It is otherways in St. yohns Salutation of the Seven Churches of ../ifia ; Grace be luito you jrom him which is^ and which was^ and which is to conie^ and from the feven Spirits, which are before his T^hrone^, By which we muft underftand the one Spirit ^jof God,'- here called the f even Spirits before the throne, according to the myftical Stile of this ^»Book, denoting the Fulnefs and Multiplicity ;bf his Gifts, with a particular Regard to the feven Churches oiAjfia, to whom he writes. The Holy Ghoft is alfo mentioned in the Sa- lutation, in the firft Epiftle oi Peter-, llleB according to the Foreknowledge of God the Fa- ther. ■* * * Rev. i. 4. SERMON XVIII. 433 ihlr^ through SanBification of the Spirit^ and Jfr inkling of the Blood of Jefus Chriji, Grace unto you and Peace be multiplied : where all the three Perfons are diftindlly mentioned, if fo be this is fuppofed to be included as a Part of the Salutation in this Epiftle ; if not, then there is no divine Perfon mentioned at all in iti and fo it will unluckily prove too much, that there is no divine Perfon in the Godhead at all, if the Reafoning hold good, that all who are to be owned for divine Perfons, muft be mentioned in the Salutations in all the E- piftles. Again, it is objedledj That the Holy Ghoft himfelf is represented in Scripture, as wor- fhipping the Deity, and therefore he cannot be himfelf the fupreme God, and the Objecft of Worfhip : and for this, the words of the A- poftle are alledgedj where it is faid, that * T^he Spirit ffiaketh InterceJJion for the Saints. But we are not to underftand ^the Intcrceffion of the Spirit for the Saints, as if he flood in the place of an Advocate or Mediator for Sinners; for there is but one Mediator between God and Man, the Man Chrift Jefus ; but the Intercef- fion which the Spirit makes for us, is, by his Grace working powerfully in us, helping our Infirmities, and teaching us what to pray for as we ought to do, as the Apoftle himfelf ex- plains it 5 -f* The Holy Ghojl exciting and raifmg thefe Groanings in our Soul^ when he infpires us with the Spirit of Prayer and Supplication, is F f called * Ro|n. vlii, 2-, f Ver. 26, 434 ^^DoSirine of theliVLi'^i'tfi called his interceeding for us, becaufe it is by his Grace that we are enabled to plead fo ear- neftly and fervently with God. But tho' that Worfhip of devout Prayer and Supplication ht the effedl of the Spirit in our Hearts, enabling us to direct it to God, asthe Objedl of it, yet the A61 of Worfhip thus direded by the Believer towards God, as its Objed:, by the Affiftance of the Spirit, is WorllTiip and Homage paid by us to God, and not Worfliip paid by the Spirit. So far from it, that this divine Energy of the Spirit on our Hearts, putting them into fo hea- venly and fpiritual a Frame, is rather a De- monftration and Proof of his proper Divinity^ and Claim which he has to be the Objeft of the higheft Ads of Worfliip himfelf, than an Evidence that he is upon the level with the de- pendent Creature, who pays Homage and Wor- fhip to any Being fuperior to himfelf. It is alfo objeded, that the Holy Ghofl is faid to be given and fent by the Father and Son, and that he is refifled and quenched 5 all which import Inferiority and Imperfedion, and therefore he is not properly a divine Perfon. To which I anfvver. That frequently in Scrip- ture, the Gifts and Graces of the Spirit are, by a Metonymy, call'd the Spirit, becaufe they are the Effeds of the Spirit, and wrought by him, efpecially thofe extraordinary Gifts, which were neceffary for the Propagation of the Gofpel, in the firfl Age of Chriftianity ; thefe are fometimes called the Spirit, and the Holy Spirit : hence, the Spirit is faid to be poured SERMON XVIII. 435 poured forth* % and 'tis faid, that the Holy Ghojl fell on all them that heard the JVord-f-^ and, this is called the Gift of the Holy GhoJL That thefe Gifts of the Spirit fliould be faid to be given^ quenched, refifted, does no more infer the Inferiority of the Holy Ghoft, than if they were the immediate Eftedls of the Perfon of the Father, they V70uld infer his In- feriority. But fometim.es the Spirit is faid to be given, where the word Spirit is not taken * metonymically, but denotes the Perfon of the Spirit, and not his Gifts, Graces, and Effeds only ; and yet, notwithftanding, we can't with any fhadow of Reafon infer his Inferiority, ei- ther to the Father or Son, by whom he i§ given or fent ; for his being given or fent does not import any natural Inferiority, or Subjec- tion of the Spirit to the Father or Son, but only denotes the Subferviency of the part the Holy Ghoft a<3:s, which he voluntarily under- took in the Oeconomy of Salvation, as the Ap- plierof the Grace defigned by the Father, and purchafed by the Son,, to the part which thefe other Perfons aft, in that lame method of Grace ; v/hich does not in the leaft derogate from, but is perfedlly confiflent with, his o- riginal and natural Equality with the two o- ther divine Perfons. Thu s, I have prov'd the Divinity of the Holy Ghoft from this, that he isconfidered in Scripture, as the Obje6 i?/V ANSWER; LETTER I. Reverend Sir, C— — /, Mayzj, 1735.. I Was pleafed when I heard you had en-^ ter'd into the Debate about the femous Verfe, i Job?iw.j. Had your Ledures been on any other Day of the Week^ I could have attended, and received from your ow^n Mouth, what new Light you was capable of communicating about this matter : But as that was impradiicable, I prefuriie a Perfon of your candid and generous Difpofition will excufe me, if I addrefs you diredly with fome Suf-, picions, which after all I have met with, abide by me ; in hopes you will be fo kind, as to attempt the Removal of them in a Letter > which I fhall receive with pleafure, : * A t LETTER I. * Upon this Occafion, I think it proper to * declare to you, * I. That it is not out of any Prejudice a- gainft the Senfe of the Text in debate, that makes me fufpicious of it. Whether the Text be genuine or fpurious, it decides no- thing (in my apprehenfion) between the Unitarians and Trinitarians, in their difputed Points : It faith not, (nor indeed doth any other Text in the Bible) that the Father, Son, and Holy Ghoft, are three Perfons, and one God 5 it is indeed fuppofed to fay, that they are, or agree in fome one thing ; which ExprefGon feems manifeftly to refer to their Teftimony or Record, not their Deity or Subftance. Nor doth their being fuppofed to bear Recordy prove them to be three Per- fons, or intelligent Agents ; becaufe the Spirit, the Water, and the Blood, are in the next Verfe faid to bear Record , and yet are not pretended to be three intelligent Agents. In fliort, as it neither calls the Witnefles three PerfonSy nor one God ; the Unitarians have nothing to fear, nor the Trinitarians ought to hope from it. * 2. I obferve, that it is impoffible to come to any abfolute Certainty, how St. John wrote in this Epiftle ; becaufe the Auto- graphs of the Apoftles are, by the Injuries' of TimCj long iince perifhed : fo that with reference to thefe critical Enquiries, wemufl * be content with the higheft Probability and * Likelihood. Thefe things may therefore ' be Letter t. 3 * be calmly debated by learned Men, without * any Prejudice to the common Faith ; which * doth not ftand upon any fingle Text, but '^ upon the colleded Senfe of all the Texts that * treat upon the Subjed:. ^3.1 obferVe, that dnce the Autographs are * periflied, we have no way of coming at the ^ Knowledge of what the Apoflles writ^ but '*' by the Quotations of thofe Chriftian Writers '^ who lived neareft their Times 5 or by the * Manufcripts which fucceeding Chriftians took * care to tranfcribe from thofe Autographs^ and * with pious Care conveyed down to us : but * theUj if either, or efpecially if both thefe * Principles fail us in our Enquiries after any * particular Text, it will render the Credit and * Authority of it very fufpicious. * 4. I obferve, that this difputed Text doth * not appear to be quoted in the genuine * Writings of any one Greek Father, or Chri- * flian Writer, between the Apoftles time, and * the times of the Nlceiw Council, in the * fourth Century ; fothat it cannot be proved * from any of them who had ittn the Auto- *- graphs or firft Copies, that it was in them : * and one may juftiy wonder that fo capital a * Text, as this is fuppofed to be, in fo funda- * mental a Dodlrine, (vv^bich had been in that * time difputed frequently,) ihould never be * quoted, if it had been genuine. But it maybe * pretended, that tho' the Greek Fathers have ^ not quoted it; yet 'TertiilUan and Cyprian, * two Latin Fathers, who lived in the third * A 2 ' Cell- 4 LETTER 1. Century, are fuppofed to have quoted it. To which it is faid, that the Words in T^ertullian^ \^i tres unum junt^ are not mentioned by him as a Quotation, but as an Affertion of his own. Or if they be fuppofed to allude to any Text, they may as well be fuppofed to allude to the Conclufion of the eighth as the feventh Verfe. ' It ought alfo to be obferved, that the Author of the Treatife of the Bapttfm of Hereticks^ bound up with Cyprians Works, and fuppofed by Dupin ^ a cotemporary Writer, hath this remarkable PalTage ; [St. yohn teaching us in his Epiftle, concerning our Lord, faith, This is he who came by Water and Bloody even Jejiis Chriji -, not by Water only^ but by Water and Bloody and ^tis the Spirit that beareth witjiefs^ becauje the Spirit is Truth, for there are three that hear re- cord, the Spirit, the Water ^ and the Blood ;] From which it appears, that the lixth and eighth Verfes were connefted in his Copy ; and that which is now calFd the feventh Verfe, did not then appear. It remains, to confider how Cyprian is fuppofed to quote it. Now, concerning this, we are told by Fa^ cundus, a Writer of the African Church, about the beginning of the iixth Century j that Cyprian m this manner explain''d that wricb is now the eighth. Verfe -, by the Spirit meaning the Father, by the Water tnc Hojy Gnoft, and by the Blood meaning tiic buii, as did Facundus himlelt^ who ' men- LETTER I. 5 mentions nothing of that which is now the feventh Verfe, but only mentions it as a Glofs upon what is now the eighth 5 and from fuch GlofTes as thefe, it is mod probable that it came to be inferted in the Margin of the Copies, or the Interlineations. So that the Fathers, whether Greek or Lafin^ give no Evidence of its being in their Copies, to the fourth Century: and by what Authority it came in after, is uncertain. ' 5. But if the Fathers give no Evidence of this Text, let us confider what the Manu- fcripts, which the Care of the Chriflian Church hath conveyed down to us, fay of this matter. And here it is to be obferved, that amongft the great numbers of Manu- fcripts which the Chriftian Church hath at this time in her Pofleffion, not one of them is known to have this difputed Verfe in the Text, except one in Irelajid. But it cannot be reafonable, that one Copy fliould eftablifli an authentick Readings efpecially when it differs from all the other known Manufcripts in the Chriftian World. But to this it is objected. That thofe wicked Wretches, the AriajiSy had ftol'n the Verfe out of the Text. Now, fuppoiing this to be true, as many pious Men have very gravely aflerted ; the next Queftion is, why have not the ftupid Athanafians put it in again ? They have had the quiet Pofleffion of the Church and World, and of all the Manufcripts in it, for this 1200 Years; nay, all the Manufcripts that ^ A 3 < are 6 LETTER I. / are now in being have been wrote by them* Why did not they take care to reftore the Verfe to its proper place in the Text ? Why do they not fhow us all the Manufcripts-, with the difputed Verfe in its right Siiua- tion ? Wha.t a Refleftion is this upon the Fidelity of the Orthodox of the intermedi- ate Ages, who have taken no honeft Care to reft ore the Text ? ' They have indeed done what pious Fraud could do about it. They fhew us Authors that quote it, but no Manufcripts that have it They have interlined the Text with a different hand in fome M'^^nufcripts. They have put it as a Marginal Note, or Glofs, a- gainft what is now the eighth Verfe in others; and yet we do not know of any one Manu- fcript that hath it in its place, fave that at Dublin, And I am apt to think there would not be io many zealous for the Verfe, if they were honeftly tcjd that it was only fupported by one Manufcript, but contradided by all the reft. _f;Thus have I laid before you my Sufpi- * cions, as plainly as I could; if you are fq ^ happy as to remove them, I will acknow-? ^ ledge my Gratitude as openly as. I have done * my Doubts : and I am, in the mean time, ' (with good Wifhes of Succefs to you in finding "• out the Truth,) Tours^ in all due Rejpe^ts, AN= (7) ANSWER to LETTER I, Reverend Sir, Nottinghamy june^.i-jz^. I Received yours, wherein you are pleafed to honour me fo far, as to deiire the Com- munication of vv^hat Light I can give in the Points you mention in your Letter. It is but httle Light, that you can exped: from me ; but I think my felf bound to give an^Account of the Faith I profefs -, and fhall, with all Free- dom, give you my Sentiments on the Points, you write to me about : and do deiire to be fet right, if in any thing I happen to be miftaken. And Tm forry, that it does not fo fall out, that you could attend the Ledture, that you might have an Opportunity to judge of my Doftrine, and that 1 might have the Benefit of your Re- marks. Sir, in the firft Paragraph of your Letter, you fay, that that Text in the firft of John 5. 7. in your apprehenfion decides nothing be- tween the Unitarians and Trinitarians in their difputed Points ; in v/hich I muft beg leave to differ from you : for, fuppofing that Text to be genuine, I think it determines the whole Affair 3 for, in my apprehenfion, we have in it plainly a Trinity of Perfons in the Unity of the divine Eflence ; for it afferts that there arc three Witneifes in Heaven, the Father, the Word, and the Holy Ghoft ^ and that thefc Three are One. Now, that thefe three are * A 4 three 8 ANSWER to Letter I. t:hree diftind Witneffes, proves to me, thai they are three diftind: Perfons ; for Witnef- iing, when it is attributed or affirmed pf any thing in a proper Senfe, is an Argument that that thing is a Perlon 5 for Perfons only can witnefs in a proper Senfe : Now, if it can be made out, that the Father, Son, and Holy Ghoft, are capable of bearing Witnefs, in a proper Senfe, it will evidently follow, that thefe three are three Perfons. Now, as to the Father, I fuppofe you will grant, that he is capable of bearing Witnefs in a proper Senfe ; theieforc I (hall not attempt to prove it. The only Controverfy thon, is with refpeft to the Word, and the Holy Ghoft. As to the firft, that the Word is capable of bearing Witnefs in a pro- per Senfe, to me appears plain from the firftChap- ter of Jobis Gofpel and third Verfe ; where all things are faid tobe?nade by him ^ and that without him 'was not any thing made that was made: For fure it is eaiier to bear witnefs, than to make ^11 things. And that the Holy Ghoft is capable of bearing witnefs in a proper Senfe, feems alfo plain to me from this, that we are baptized in his Name ; for in whofe Name we are baptized, we are by that facred Rite initiated to his Worfhip and Service, which muft fuppofe him a Perfon. Anajiias alfo is faid to have lyed to the Holy Ghoft ; and A5ls xiii. 2. the Holy Ghoft faid, Separate me Barnabas and Saul for the Work whereto I have called them^ Thus we fee, that the Word and Holy Ghoft: are capable of bearing Witnefs in a proper Senfe : ANSWER to Letter I. 9 Senfe ; and therefore, when Witneffmg is af- firmed of them, it is an Argument of their being Perfons. 'Tistrue, Witneffingis affirmed of the three that bear record on Earth ; but the Cafe differs widely with refped: to them, for they are not capable of witneffing in a proper, but in a figurative Senfe ;' and therefore witneffing, tho' affirmed of them in a figurative Senfe, is no Argument of their being Perfons. And the very manner, in which the three Witnef- fes on Earth emit their Teflimony, fhews that they do not witnefs in a proper Senfe ; whereas the manner, in which the three Witneffes in Heaven emit their Teftimony, fhews that they witnefs in a proper Senfe as Perfons ; as might be made out eafily, if there was Place for it in a Miffive. The Unity of the EfTence of thofe three Per- fons feems alfo to me to be taught in the latter Claufe of the Verfe ; where it is exprefsly faid, ^hat thefe three are one % nor does it at all come up to the Force of the Expreffion, ot tflu h Jro-/, to underftand it of a Unity of Confent; for tiiKi never fignifies confenfio^ except where fi5 TO is joined with it; fo far as I know. Befides, if the Apoftle had defigned to expreis the fame Unity in both thefe forts of WitneiTes, to w/>, a Unity only of Confent in Teftimony, it is abfolutely impoffible to account for fo re- markable a Variation of the Phrafe in the two Verfes, to fay of the WitneiTes in Heaven, that they are one ; and of the Witneffes on flarth only, that they agree in one, II. 10 ANSWER to Letter I; II. In your fecond ParagrajA, you obferve That it is impoffible to come to any abfolute Cex^tainty, how St. yoJm wrote in this Epiftle; becaufe the Autographs of the Apoftles are by ^ the Injuries of Time long fince perifhed. This, Sir, to me appears to be an Aflertion fo iliocking, that I can't help expreffing my Wonder, that you fhould affirm it! For it gives up the Caufe intirely to the Deifts ; for, if the Autographs, of the Apoftles being periflied, fuperfedes abfolute Certainty, with refped: to that particular Text of 'S>\., yohii^ how it was v/rote, the Autographs of all the facred Penmen being perifhed, muft equally, by the fame Parity of Reafon, fuperfede abfo- lute Certainty with refped: to the whole di- vine Revelation, how it w^as wrote by them \ snd confequently there is not io much as one Text in all the Word of God, that we can be abfclutely certain of, what it either affirms or denies \ becaufe the Autographs of all the fa- cred Penmen are perifhed. In that Cafe, the common Faith founded upon the whole Word of God, and* the collected Senfe gathered from particular Texts, which treat upon all the va- rious Subjeds in Divinity, are as precarious, ^nd ftand uDon as unceitain a Bottom, as the Senfe of this particular Text does. This, Sir, I am confident, on fecond Thoughts youll re- tra to wit, by the Quotations of Chriftian Writers, and the Manufcripts, which fucceeding Chriftians look care to tranfcribe from thefe Autographs, I think I can help you to a Third, and that more effed:ual and univerfally beneficial Me- thod to Mankind, than any of the other two ; and that is, not only by Manufcripts being handed down by the pious care of preceeding Ages, but alfo, by printed Copies being handed dov/n to fucceeding Ages, which is the way that the Church has been furnilhed with the Knowledge of what was written in tho, Auto-^ graphs of the Apoftles, for m^ny hundred Years paft : and if that Method had been known a thoufand Years fooner, there would have been noGround left for this Controverfy. And in my Opinion, the printed Gfrek Copies of the Scriptures, which we have, efpecially thofe which are moil: correft, are of greater Credit and Authority a great deal, than the moft ancientManufcripts now extant^ becaufe, when they, were . firft publiflied, they were with great Care and Pains compared with a vaft variety of Manufcripts, wherewith the World then abounded, tho' they are now bu- ried in the Ruins of Time ; which is more than ANSWER to Letter I. ij than can be proved of any particular Manu- fcript now extant. I fuppofe, when you pitch upon that as a Method for us to come to the Knowledge of what the Apoftles wrote in their Autographs % to wit, by fucceeding Chriftians their handing down Manufcripts, which they took care to tranfcribe from thofe Autographs^ ^ you mean Manufcripts tranfcribed from thofe Autographs^ mediately at fecond, third, fourth, fifth, fixthj feventh, eighth or ninth hand, ^c. and not fuch Manufcripts, as were tran- fcribed from them immediately at jSrft hand : for if you mean the laft, the Method propofed muft needs fail ; for there is not a Manufcript now extant in the World, whereof there is fufficient Evidence, that it was tranfcribed from the Autographs of the facred Penmen imme- diately. IV. In the fourth Paragraph, you endea- vour to weaken the Authority of this Text, becaufe it is not quoted in the genuine Wri- tings of any Greek Father. To me, this Argu- \ ment has no weight, becaufe many of the Writings of the Greek Fathers are quite lofl : and I can inftance feveral of them too, who wrote particularly on this Epiftle, which are loft ; which, if they had furvived the Ruins of Time, it can't be proved, but this Text would have been found in them, which muft be proved before the Argument can have any weight. Nor, in my opinion is it any juft Objedlion againft this Text, that we have not the particular Teftimony of any, who had 2 feen i4 AKSWER to LEtTER i feen the Autograph of the Apoftle that it was in it : for that Argument would ftand with e- qual Force^ if it had any, againli all the reft of the divine Revelation ; and we (hould come poorly off with the Deijisy if we had no other Arguments to prove the authentic Authority of the Scriptures, but what-are taken from the immediate Teftimony of thofe, who had the happinefs to fee the original Autographs of the facred Penmen ; and why that fhould be re- quired with relped: to this Text, more than with refpedt to the reft of divine Revelation, in order to eftablifh its Authenticnefs, I can't account for ; unlefs we have a mind at any rate to caft off this Text, tho' the whole di- vine Revelation fhould go after it. As to thefe words in T^ertullian^ ^i tres imumjunt, they are fo expreffly the fame with the latter Claufe of the feventh Verfe, that I can't but think, for that reafon, that 'Tertullia?! is making a reference to it ; and if a reference be not al- lowed here to that Verfe, it will be hard td prove a reference in any other cafe 3 except where it is ufhered in with a 'Thus faith the Lord: and 'tis well if even that prove a refe- rence with fome Perfons, in fome particular cafes. As to their being a reference to the eighth Verfe, I think that can't well be fup- pofed ; for Tertulliaii is not at all fpeaking of the Unity of the Water, Blood and Spirit, mentioned in the eighth Verfe, but of the U- nity of the Father, Son and Holy Ghoft, men- tioned in the feventh Verfe. And as to that Miftake ANSWER to Letter L I5 Miftake which fome fell into afterwards, that the eighth Verfe, is fpeaking of the Father, Son, and Holy Ghoft, under the myftical Names of Water, Blood, and Spirit, it was not known in TertiiUians time^ and therefore he could not refer to it as fach. As to your Citation from the Author of the Baptifm of Heretics, the Difficulty will quite evaniih, if youll but do him the fame juftice that you do iertullian^ and fay, that he is but giving his own opinion the whole way from thefe words, For there are three^ 6cc. and not making a reference to the eighth Verfe. And I muft fay, you have more reafon to do fo in his cafe than in Ter- tullians -, for Tertullian, where he begins his reference to the feventh Verfe, he has the Words of it ftreight forward, without paffing any, but it is not fo with the Author of tha^ Treatife : and therefore it can*t be prefumed with fo much reafon, that he refers to the eighth, as it may that 'TertuUian does to that part of the feventh. 'Tis true, there are fome Copies which want thefe words, in Earthy which he paffes by, as you cite him. In that cafe, he may be allowed indeed, to be making a reference to the eighth Verfe, immediately afeer the fixth; but then it is a Proof, that the Copy he had before him was a very incorredt: one : and on that fuppoiition it may be allow- ed to want the feventh Verfe altogether. But his paffing from the fixth Verfe immediately to the eighth, is of it felf no Proof, that even his Copy wanted the feventh Verfe 5 for he is freaking 16 ANSWER to Lettei^: I. Ipeaking only of the WitnefTes on Earth, andf the iixth and eighth Verfes only were on that fuppofition, pertinent to his purpofe : and he had no occafion to mention the feventh Verfe, tho' it had been in his Copy, becaufe it fpeaks of the heavenly Witneffes, and therefore not to his purpofe ; which is no more than what you and I have both done ill citing of Texts. But granting that this feventh Verfe was in- deed, not in his Copy ; pray, what does that prove? It proves no more than that his Copy was defective j as fome more alfo are allowed to be. It will never prove that this feventh Verfe did not then appear, in other more per- fed: Copies even at that time, when this Au- thor is laid to flourifh; for Cypriafi^ his fup- pofed Cotemporary, e^prefily cites this Text/ and that with the folemnity of a Thus faith the Lordy in his Book De imitate ecclejl Cap. 4.- adjinem ; where fpeaking before of St. yohtiy he has thefe exprefs words ^ Arid again it is written of the Father^ Son, and Holy Spirit ^ Thefe Three are One, Here Cyprian tells us,- that this is written • and therefore muft be a . part of divine Revelation, according to him. Now it is no where written in all the Scrip- ture, but in this feventh Verfe, of the Fa- ther, Son, and Spirit, that thefe Three are One : therefore Cyprian is fpeaking of that Verfe, and aflerts it to be a part of divine Re- velation. Nor does Facundus contradi(fl this, that Cyprian cited thefe words. The Father^ Son and Spirit^ Thefe Three are One^ as a part of ANSWER to Letter I. 17 of divine Revelation, but confirms it, as much as he confirms, That Cyprian cited the tenth Chapter oijohn, thirtieth Verfe, immediately ■ before it, That the Father and Son are one-. For Facundus exprefsly fays, that St. Cypria??^ Bifhop of Carthage^ exprefl^eth himfelf thus. The Lord faith, land my Father are one^ (v^hich refers to the tenth Chapter of Johny thirtieth Verfe.) Immediately after, Faamdus lays, that St. Cyprian faith. And again it is written of the Father, Son, and Holy Spirit y thefe Three are One, (which refers to the 7th Verfe, and no where elfe,) So that Facimdia confirms it, that he cited them both, as Parts of the divine Canon. , 'Tis true, Facundus was miftaken with refpedl to the Trad: ; where C)*- friaii. cites thefe Words, which were not iii his Book about the Trinity, as Facundus has it, but that of the Unity of the Church, as I hinted above. . , Facundus alfo blundered egre- gioufly, in fathering that myftical Interpre-^ tatiori of the 8th Verfe upon St. Cyprian^ as if he underftocd the three Witnefies on Earth to be the Father^ Son, and Holy Ghoft^ for that was none of his. And it was neVet known in the Church 'till Auguflinez Tlitie^ which wa§ at leaft an hundred and fifty Years nftGT Cyprian s reference to the forefaidText of the 7th Verfe ; and therefore could not come in as that myftical Glofs upon the 8th Verfe^ a^ you apprehend : and one may as foon conclude from that Paifage ci Facufidus^ that the ibth Chapter of yohn, 30 Verfe, is not genuin€j 5 B Scripture^ l8 A NS W E R^a 'Letter t Scripture, but a Glofs on this 8th Verfe, as that this 7th Verfe is fo. For Facundus has of both thefe Texts thefe exprefs Words, '' That * St. Jolm^ m his Epiftle, fays of the Father, ' Son, and Holy Ghoft, that there are Three ' which bear Record on Earth, the Spirit, ' the Water, and the Blood ; and thefe Three ' are One -, by the Spirit lignifying the Fa-* ' ther, by the Water the Holy Spirit, and by ' the Blood the Son : which Teftimony, fays ' he, St. Cyprian, Bifhop of Carthage, un- ^ derftood of the Father, Son, and Holy Spi- ' rit; when, in an Epiftle or Book, he wrote ' of the Trinity, he exprefles himfelf thus ; ^ The Lord faith^ I and my Father are One j ' and again it is written of the Father, Son, * and Holy Spirit, Thefe Three are One." So that, according to Facundus, Cyprian under- llood both thefe Texts, yohn x. 30. and 1 yohnv. 7. to denote the fame Witnefles, which are cxpiefled in the 8 th Verfe. But there is not the leaft Ground for this Notion of iv?- tujidus in all C);^r/^;/s Works ; far lefs from thefe two Texts, which he cites from him, miftaking the true Book, where they are found. But Facundus was willing, if he could, to fhelter himfelf in that myftical Senfe, he put on the 8th Verfe, under the Protecftion oiCypria?is Authority ; but he had no Coun- tenance for it from him, nor from any other Father before St. Augujline, ANSWER to Letter I. 19 V. In yoiar fifth Paragraph, you endea- vour to lefen the Authority of this Text from this Confideration,That, among the great nurn-- ber of Manufcripts, which the Chrlftian Church hath at this time in her Poffeffion, not one of them is known to have this difputed Verfe in ,the Text, except one in Irelcmd, But^ you fay, it can't be reafonable, that one Copy ihould . eftabUfli an . anthentie Reading, efpe- cialiy when it differs from all the other known Maiiufcripts in the Chriilian World. Now here, Sir, you feem to me to be* in a very great Millake, that you imagine^ that thofe who contend for the authentic Authority of this Text in difpute^ are for eftablifhing its Authority upon the fingle Manufcript in Ire- land. I own, ^ that would be un reafonable in- deed : But the Authority of that Tert, as it ftands in the corred: printed Copies, which the ehriflian Church is pofTefTed of at this day, is founded on. that Multitude of Manu- Icripts, both Greek and Latin\ of the moft ancient and perfeS: kind, which were extant in the V/orld, tho' they are now loft, at that time^ when the firft Copies of the Scriptures were publitlied in Print, and compared with vaft Multitudes of Greek Manufcripts, which had this Text. If we were left to furnifh out a Copy of the Scriptures from the Manufcript > that are only extant at this day, if it could be at all pofiible, yet at leaft it would be much' more difficult to do it now, than it was,, when Printing was firft invented, when there ^ B a was 20 ANSWER /^ Letter I. was a far greater number of Manufcripts ex- tant, and that too more corred:, than the Ge- nerality of Manufcript9 now extant are. For thofe Gj-eek Manufcripts that have been pre- ferved for thefe three or four hundred Years paft, were not fo much preferved for the fake of their Ufefulnefs, as their Antiquity ; be- caufe the Church, lince that Period, had a- bundance of printed Copies, which might be got at a cheaper Rate ; and alfo which were fitter for ufe. And hence it comes to pafs, that there are more incorred: and deficient Manufcripts a great deal than corredl ones, at - leaft Greek ; and ftill the ancienter they are, they are the more incorredl, which thofe who preferved them did not regard, becaufe they confulted Antiquity chiefly. And it is eafily accounted for, why the ancienteft are the moft incorredt; becaufe the ancienteft Manufcripts now extant, were either written a little before that general Gorredion of manufcript Copies, made by Cba7^Ies the Great 3 or at leaft a little before that Correction, made by the Dodors of the Sorbonne^ in the tenth Century ; in which Periods the Copies of the Bible were very much corrupted : but thofe Manufcripts, that were written after thefe Corrections, are obferved to be much more perfed: and free of Faults. I ft^all take no notice of that Inaccu- racy, which you have dropt into inadvertent- ly, as I fjppofe ; where you fay in general, *' That, among the great Number of Manu- " fcripts, which the Chriftian Church hath at '' this ANSWER to Letter I. 2x ^^ this time in her Pofleflion, not one of them " is known to have this difputed Verfe in the " Text, except that in Ireland \' making no Difference between Greek and other Manu- fcripts : for you can't but know, that there are a great Plenty of hatiii Manufcripts that have it ; but, I fuppofe, you mean Greek Ma- nufcripts ; and I pafs it as fuch. Bat I can't fo eafily pafs the injurious, and, in my opi- nion, unjuft Reflections, which you cafl on thofe, who are commonly called Orthodox, in oppoiition to the erroneous Arlajis^ in . charging them with not reftoring this Text, and on that account as guilty of Infidelity; I fay, I can't but reckon this an injurious and unjuft Reflediion, when I confider, there is no Period that the Chriftiau Church ever was in, wherein it pan be proved, that their Ancef- tors had been fo carelefs of them, that they had not handed down tg them a fufficient Number of corred: Manufcripts, or printed Copies in the original Languages of the Scrip- tures ; and that for thefe feveral hundred Years laftpaft, they choofe rather to hand down prin- ted Copies, than Manufcripts, I think is no Impeachrnent of their Fidelity \ iince the firft is of incomparably greater Ufefulnefs than the laft. The learned and pious Athanafians have given great Proof of their Fidelity in this re- fped in various Periods of the Church reftor- ing the true Reading of the Text. This was done by Charles the Great, in the eighth Cen- tury, and this Text kept in ^ when, witli pi- ^ B 3 Qus g2 ANSWER to Letter I. ous Care, and great Diligence, that Prince^,- by the Affiftance of many learned Men fkill'd m the Languages, reftored the Copies of the Bible, which had been much corrupted. There was alfo a great deal of Pains fpent by the Dodlors of the Sorboiinc^ the moft learned Body of Men then in Europe \ tho*5 perhaps,- you'll reckon them ftupid Athanafiam : I fay, they fpent a great deal of Pains faithfully to. correct the Copies of the Bible in their time,, when this Text alfo was kept in ^ and parti-. cularly we have an Account of one of thofe Manufcripts, which were called Corre(5lionS' of the Text of the Bible, extant in the Libra- ly of ih^Sorbonne at this day. That ftupid Fellow Erajhius^ to fpeak in your Stile, took care to reftore this Text, in his third Edition of the New Teftament, after it had been un~ juftly left out by him in two former Editions, Stepha?Jiis alfo fpent a great deal of Pains in. this V/ork. So that it is an unjuft Charge a-^ gainft the Athanafians^ that they have not ta- ken care to furniih the Churchy from Age to Age, with a fufficient Number of Greek Co- pies, that were corfeii: ; and particularly that- that 'they have not taken care to preferve this Text 5 for it needed not to' be reftored, for it was always owned by the Catholic Church as authentic Scripture, from the very Aooftles Days, without ever being queftioned fo much as" by the Ariarn themfelves, Vv^hen it was ai- led ged again ft them by the Orthodox ^ before the two laft Centuries. You have a ftrange AiTertion, ANSWER to Letter I., 23 Aflertion, about the middle of this Paragraph, that all the Manufcripts, that are nov/ in be- ing, were wrote by the Athanufiayu : I fup- pofe, you mean all the G^^eek Manufcripts. I fliall reckon myfelf exceedingly obliged to you, if you'll fhow me fufficient Evidence for that Aflertion : I fuppofe the World is very much in the Dark about the CharacTter of the Perfons, who wrote them ; for any thing that is known, they may have been Arians ; and if I fliould fay they were Heathe?2S^ you will find it hard to. dilprove it. As to thofe Ma- nufcripts which have this Text interlin'd, it was very fit, that after the Miftake was dif- covered in omitting that Text^ it fliould be helped, either by the fame Hand, or another, ra- ther than that the Copy fhould be fo. defective, as to want it altogether • efpecially if the Copy had been tranfcribed from another Copy that wanted it ; or if it had been carelefly omitted, if it was tranfcribed from a Copy that had it. As to the Honefty of it, in informing the Pub- lic, that the printed Copies, which we have, that have this Te>;t, are only fupported by the Authority of one Greek Manufcript; I am of Opinion^^ that it .would be fo far from being honeft, that it would be a downright Falfhood; fincewe know certainly, that there were a, great Multitude of Greek Manufcripts extant in the World, that had this Text, to fupport thefe Copies, when they were firfl publifhed 5 nor is their Authority im.paired by it now^ that they are loft ; or elfe, pray, ' ■* B 4 what ^4 ANSWER/^ Letter I. what fhall become of the Authority of thefe Greek Manufciips, which are at prefent ex- tant in the World, lince the Copies froni whence they were taken are loft? ' ' Thus, Sir, I have laid before you what to me removes all the Difficulties about this Text, that you have raifed. If thefe Argu- ments do not appear to you in the fame Light, pray, be fo kihd as to fhow me, wherein they are defedive: And 1 flrall acknowledge it with all Gratitude. Wifhing you Succefs in finding out the Truth, and a hearty De- fire to embrace it, when it is difcoveredo I am, ' ' SIR, Tour humble Servant. J A. SLOSS. LET- ( 25 ) LETTER 11. Reverend Sir, c — hjuiyi. 173-. YOUR'S of the 6th came fafe to hand on the 14th, for which I return you * my Thanks, not only for the Freedom of * your Remarks, but alfo the Pleafure you give * me in hoping for your future Correfpondence. * I therefore apply my felf immediately to the \ Confideration of the Matter in debate. I. 'I obferved. That fuppofing this Text ^ to be genuine, it did not decide any thing in * the Debate between the Unitarians and the * 'Trinitaria?2s^ becaufe it doth not fay, (nei- * ther doth any other Text) that the Three * that witnefs, are three Perfons and one God ; ' but only fays, that thefe Three are One, or ' h, I therefore thought that it might have * referred to the Unity of Teftimony, as Calvin^ * Beza^ and other Reformers have done be- ^ fore me. In oppofition to this, you fay, the ^ Text hath in it, plainly, a Trinity of Perfons ^ in the Unity of the divine Effence : and you * endeavour to prove it by an Indudion of ^ Particulars. You take it for granted that the ^ Father is a Perfon, or intelligent Agent, I (which is the Senfe^ in which I fhall always '' ■ ■ ~ ~ ' ' ufe 26 LETTER If. ufe the Word in this Debate.) You then, attempt to fliew, that the ^(?r^is a Perfon, becaufe he made the World. And that the Holy Ghofl is a Perfon, becaufe we are bap- tized in his Name. And he faid^ feparate Paul and Barnabas. A5isia\\, i. Now, to all this I obferve, That I wonder you did not fee, that by what you have here ad- vanced, you have not contradicted my Pro- pofition at all : which was this ^ That nei- ther this Text, (nor any other) did fay, that they were three Perfons, and one God. Whereas, all that you have faid, amounts only to this ; That you have brought other Texts, which you think, proves them to be three Perfons,(or in telhgent Agents 3) but then you have not attempted to bring any Text to prove, that thefe three intelligent Agents are oneGody who are always in HolyScripturesre- prefented as one Spirit, or one intelligent A- gent : and fo he is, in al! the Syftemsof Divini- ty,that I believe you or I ever faw. And when he either is ipoken of, or is ipoken to, or ever fpeaks of himfelf, 'tis in the Singular Perfonal Pronouns. The Arians^ indeed, declare as freely as you, that they believe the Father, Son and Ploly Ghoft, to be three Perfons, or three intelligent Agents; but then, they deny that thefe are ever called in Scrip-.^ ture the one God. This is the true point of Difficulty which you have over-looked. I had faid that witneffing could not prove them Perfons , becaufe the lame Term is without ' any LETTER II. 27 ^ any Variation applied to the earthly Wit- ^ nefi^s, as to the heavenly; which y^t were * not pretended by you to be Perfons. To * evade the force of this Obfervation, you ^ have formed a diftinftion of proper and im- * proper WitneffingV without any Foundation ' from the Text it felf, which ufeth the ' fame word fjLocfTvpyvTes for them both ; and * pretend that the three Witneffes in Heaven, ^ as they are called, did emit their Teftimony * in the fame proper manner ; but the other, * improperly. Now, this I apprehend you ' will jfind a difficulty to clear up. The Fa- ^ ther, indeed, bore witnefs to our Lord Jefus, ^ and by an audible Voice from Heaven : but ^ when and where did the LozQS, or Word, as *^adiflind- Perfon from the Father, emit his * teflimony in the fame proper manner ? And ' then tell me, whether the Holy Ghoft, as a- * nother diftind: Perfon or intelligent Agent, ^ both from the Father and the Son, did ever ' emit his teftimony in the fame audible and '" proper manner. And when the Holy Ghoft ^ faid, Separate me Paul and Barjiabas, . *' pray tell me, whether this was pronounced ^ by a Perfon or intelligent Agent, in an au- ^ dible manner, as the Father fpoke fi-om Hea- * ven ; or whether it only means, that the Pro- ' phets and Preachers at that time at Antioch^ * gave this Diredion concerning P^^z// andP^r- * nabas^ from a divine Impulfe or Imprefiion *■ on their Minds. So that your Diftindion « feems altogether ufelefs, fince, of all the fix ' Wit- 2» LETTER II. * Witnefles fuppofed to be here produced, not * any tvv^o of them appear to emit their tefti- * mony in the fame manner. ' You further fay, that the Unity of Eflence * feems to be taught by the latter Claufe, where * it is fuppofed to be faid, that thefe three are * One, or ep. To which I anfwer, one What? * It cannot iignify one God, one Nature, one * Ellence, one Subftance^ or one Deity 3 and * tliat, for this plain reafon ; becaufe, tho* * the RngliJJ:) Adjedllve oncy which in our Lan- * guage knows no Variation of Genders, isap- ' plicable to any of thefe Subftantives : yet the * Gr^^iWord 1;^, which is of the Neuter Gender^ * cannot agree with any of the forementioned * Subftantives, which are either Mafculines or * Feminines. Nor do I know any other Name * or Appellation of Deity in the Neuter Gen- ' der, with which it might agree. And I mufl * alfo obferve, that upon Calvin^ Hypothefis, * there is a Subftantive of the Neuter Gender, * and that is, fj(,oifTvpiov, which will agree with * €if ; which Thought the Apoftle might pof- * fibly have in his eye. You tell me that &ijli * never fignilies conJe?itio, but when joined with * ftf TO. To which, I think I might fafely * anfwer ; i. Nor then neither, except in a fi- * gurative or metaphorical manner of fpeaking. * But 2. I anfwer, your Criticifm is erroneous ' and without Foundation, which will appear, * if you compare Jolmx. 30, with John xvii. * II, 21, 22. In Joh?! X. 30. our Saviour ^ faith, / and my Father tv ea-fA,ey, not els to ; ' and LETTER II. 29 * and yet it muft fignify Unity of Intention ' and Defign, not an Unity of Effence or Be- * ing ; becaufe, Jo/m xvVu 11, 21, 22. he ' prays that his Difciples gV Sat, might be one, ' as they were ; 2 i. that they might be one s/ ' S)(n y as thou Father art in mc, and I in ' thee, that they alfo IV (Sa-iv in lis -y 22. that ' caaiv tvy that they may be one, as we are one. * From all which Faffages it follows, that as ' our Saviour did not pray that his Difciples ' fhould be of the fame Nature, Effence, and ' Subftance, one with another -, nor that they ' fhould be of the fame Nature, Effence and ' Subftance with the Father and him ^ but ye^ ' that the Difciples might be one, as they were ' one, and that they might be one in them ; ' It plainly follows, that the Unity fpoken of ^ in thefe Verfes, hath no reference to Unity of ' Nature, Effence, or Subftance; but to Unity ^ of Affe6lion, Intention, or Defign, tho* they * have not eJs to joined v/ith any of them, * You conclude this Paragraph by obferving, ^ that had the Apoftle defigned to fignify only ' Unity of Teftimony, there would not have ' been fo remarkable a Variation in the ending ' of the Verfes; the one Verfe faying, T^be/e ' Three are One %v aai, the other Verfe faying, * Three agree m One^ ^f ncoh etci. To wnich ' I anfwer. That I wonder you did not fee that ^ this is begging the thing in que.fdon : the de- * fign of all my Arguments being to prove, that ^ the 7th Verfe is not authentic, and confe- * quently no Variation : or if the 7th Verfe be ^ allowed, 30 L E T T E R II. allowed, yet nothing can he concluded be=? caufe the Compliitenfian Edition, which pre^ tends to the heft Authorities, concludes the 7th Verfe with m to tv eicrh ^s the 8th Verfe doth, wjiich you allow to lignify Confent of teflimony -, and that nothing can be made of this fuppofed Variation; it appearing froru what has been faid above, that haxTL figni- lies Unity of Confent, as well as e^s to. 2. My next Paragraph you fall heavy upon, as if I had given up the Caufe of the Authority of the Scripture to the Deijls y which is an. unrighteous Cenfure : for tho' 1 ftill fay, we can have no abjbliite Certainty of what. St. yobn^ or the other New-Teftament Writers have wrote, becaufe we cannot fee their Au^^ tcgrapbs -, yet have we fafficient Evidence to believe their Dodrine, and that, fuch as leaves no juft ground of Sufpicion. And if you cannot find, upon fecond Thoughts, a Medium between abfolute Certainty and juft Caufe of Doubting, I will give you , an in- ftance next time. You ihould have coin-, fidered, that the hiftbrical Proof of fornber Facfls, never pretended to abfolute Certaintyj and that but few of the Sciences have it. 'Tis enough to eflablifh a jaft Belief of for- mer Facts, that-^e Evidence be fuch as ex- cludes any reafonable grounds of Sufpicion ; which upon my Principles may be found, tho' fcarce upon your*s," as I fliall flaew under the next Head. 7. IJETTEK ri. 3£ ^ 3 . I faid, fince the Autographs are perifli- * ed, we have no way of coming at the Know- ledge of what the Apoftles wrote, but by the * Quotation of the Gh'riftian Writers between * that time and our's, and by the Copies of thofe *^ Writings which they have conveyed down to •"'US. And I dare appeal to the- common fenfe ^ of Mankind, whether this be not themoftpro- *'-per way of proving former Fads ; that the Per- ^'■'fons who- hved neareft thofe times down to * our own, have acknowledged the Fad:s, and * that Copies of thofe Writings wherein thefe * Fafts were contained, were conveyed down to * us. On the other hand, if we have any Siif- * picion concerning any Article in an ancient * Record, have we any properer way of argu- * ing than to fay, that ancient Writers, who * had occaiion to treat upon the Subjedl, never * mentioned it ; and that the Copies conveyed ' - dov/n to us have it not. - * -^'" '- ' But you have kindly helped, me to another ' ^' more effedual and univerfally beneficial Me- ' ^ thod than thofe I mentioned, (and which I * ' fappofe was defigned to give me abfolute * Certainty.) The Method youpropofe is, to ' ' prove the Contents of the old Record by Co- ^ pies printed 14 or 1500 Years after the Re- ^ cord was firft written. You indeed fuppofe ^ thefe printed Copies to have had Vouchers ' agreeable to them at the time, tho* you ' don*t pretend that they have any now. So * that neither the Care of the Chriftians nor the I Care of divine Providence, hath prefer ved ' * any 32 LETTER IL * any fuch Vouchers to us. That this Method of * Certainty may be fet in a full Light, I will * fuppofe you engaged with a Deift. He will, « no doubt, aik you^ how you prove the Text ' authentick. You will tell himv from the * printed Copies, which the Church hath in * her Poffeffion. He will then afk you; which * printed Copies he muft judge by ; , for he ^ will fay^ that in two Editions oi Aldus ^ \vL * two Editions of Wolfius^ in §imon Colin^ all * above 200 Years old^ the Text is wanted. ^ That in the Syriach of I'rojiius^ the Arabic k * of Erpenius^ and the Ethiopick Verfion, it * is wanted^ and in all £/Z//y6^r s BibleSj printed' * in his lAk-iivnt^cummultis ^///j.. You would ^however fay, he muft be guided by the moft * corredl printed Copies -, whereupon he would * no doubt afk, whether the Compilers of * thofe Copies, which you call moft correft^ * had any Infpiration, or at leaft fecond Sight, * by which they were rendered more capable * of knowing what the Apoftles writ^ than the *■ Compilers of the Copies that differ from * you. And if you could not fay this, you * would be forced to return to my two Me- ' thods, and acknowledge with me, that the ' printed Copies deferve no Credit, but as wit- ' nelTed to by the Fathers and Manufcripts ; * and I fhould gladiy receive you upon your ' Return. ' But it is now time to return your Compli- * ment, and to tell you, that it is fuch Schemes ' as thefe, hrft to load Chriftianity with a Mul- 2 ' titudsf LETTER II. ^^ ^ titude of abfurd and unintelligible Notioiis ; * and then place the Evidence of it upon printed ^ Editions, without Vouchers fubiifting, that * gives the Dei/Is all their Advantage. ' You conclude thus; That when I pitcli * upon Manufcripts as a Method for us to * conde at the Knowledge of what the Apoflles * writ, you fuppofe I muft mean Manufcripts * which were tranfcribed at ad, 3d, 4th,-"— 9th, * and not fuch Manufcripts as were written ^ from the Autographs immediately. For * you fay, there is riot a Manufcript now ex- * tant in the World, whereof there is fuffi- ^ cient Evidence to affirm, that it was imme- ^ diately tranfcribed from the Autographs, * To all which I anfwer, firft, we haveManu- * fcripts now in the World which have fub- * fifted againft the decays of Time,- at leaft ^ three fourths of the Duration between us and * the Apoftles ; fuch as the Alexandrian and ^ the Vaticaiiy which yet have not the Text. * So that fince thefe were wrote while the An- * tographs might fiibfift j I have as much rea- ^ fon to fay, they were wrote from the Auto^ * graphs or compared with them, as you to fay ^ the contrary. But further, I obferve, that ^ tho' the Manufcripts we how have, fliould * have been taken from 2, 3, 4, 5, 6, 7, 8, 9th ^ hand, yet thefe are preferable to your printed * Books, 14 or 1500 Years after the Auto- * graphs, Belides, thefe are the onlyVouchers * which divine Providence hath tranfmitted ^ down to us^ by which to judge of what the * C \ Apofllsa 34 L E T T E.R it. Apoftles wrote : and therefore preferable W your printed Copies, which have no 'Credit, as I have fliewn above, unlefs confirmed by thefe Vouchers. ' But I had hke to have forgot to extricate my ftlf out of a Contradiction in which you would fain have entangled me. But this is done, in part, above. For if you allow that there may be fufficient ground of Credibility concerning a former Fad, which yet doth not arife to abfolute Certainty, then what I have 6 id is no Con tradition. ' 4. In this Paragraph I had endeavoured to weaken the Authority of this Verfe, becaufe it is not found in the Quotations of any of the antient Greek Fathers, tho' treating frequently upon the fame Subjedl; and this you do not contradid: 5 faying that the Argument is to you of no great weight : thus the Fox faid by the Grapes that they were four,when he could not reach them. The Reafon you give for your AlTertion is, that feveral of their Wri- tings, and fome upon this Epiftle, are loft ; which, had they furvived the Injuries of Time, it cannot be proved but that this Text might have been found in them. To which I might anfwer, that fince they have not fur- vived the Injuries of Time, neither can it be proved that the Verfe would have been found in them. Bcfides, I further add a remark- able Obfervation, which to me fets the mat- ter beyond difpute, out of Dupn, 2 vol. Canon, p./S, That whereas none of the Greek * Fathers LETTER 11. 35 ' Fathers left, dotnention it; Dydimiis of -^- * leXandria^ and Oecumenius^ who have both * commented upon the firft Epiftle of John, " do not in the leaft mention it : which is to * me a ftrong Prefumption either that they did ^ not know it, or did not believe it genuine ; * and this Heave to your farther Confideration. . * We next come to the Latin Fathers ; of ^ which you produce Tertidliany as a Vouchet « for the 7th Verfe^ becaiife he faid Thefe three * are 0?ie, which are now the Conlufion of the ^ 7th. To which I anfwer, that this is no ' good Evidence that he had any Reference to *• the 7th Verfe, fince the Complutenfian Edition, ^ which pretends to the beft Authorities, and * is confirmed by 8 of Barberint^ Roman Ma- * nufcripts, concludes the feventh Verfe in the « fame manner as the eighth is now concluded i ' fo that we cannot prove he had a Reference * to the 7th Verfe. * You then come to the Tertimbny of Cypri- * an^ upon which I had faid two things to < weaken it. Firft, that it is not likely that ^ Cyprian had this in his Copy, becaufe the ^ Author de Baptijmo HareticorUm, a cotem- * porary Writer with Cyprian^ never quotes it, * but joins what is now the 8th Verfe im- « mediately to the 6th. You tell me, indeed, « that he confined himfelf to the Witnelfes on ^ Earth, but did not meddle with the heavenly « Witneffes. To which I anfwer, that this * Writer mentions the Spirit, the Water, ajid ' Blood, as ail the Witneffes that St. ^ohn men- *C 2 ' tioned^ 36 L E T T E R II. tioned ; and therefore your making a Di- ftinftion between heavenly WitnefTes and Witneffes on Earth, is only begging the queftionj it being the thing in debate between us, whether this be an Interpolation or not. * You further call this Author's,^ an incor- redt Copy ; but by what Infpiration or fe- cond fight you prove it lefs correct than Cy- prian's, you have not told me. And really, you make the Text an Ignis fatuus, or IVill with Wifp^ in thus playing faft and loofe in the Copies of the fame Age, and that while the Autographs of the Apoftles might be con- fulted, and fo furnifh the Deifts with Objec- tions. ' Another thing I had faid to weaken the Authority of Cypria?i^ Teftimony is, that Facundus, a Writer of the African Church, having given a Myftical Interpretation of the 8 th Verfe, and applied it to the Trinity, tells us expreffly, that Cyprian did the fame, and underftood what St. John faid of the Spirit^ the Water, and the Blood, to be meant of the Father, Son, and Holy Ghoft. And there- fore, tho' you find fault with fome of Facun- dus's Blunders, yet the point will come to this at laft, whether we at this diftance^ or Facufidus, fo much nearer, knew Cyprians Mind better ? * However, I cannot but take notice that this Myftical Interpretation of what we call the 8th Verfe, and which continued fo long among the Fathers of the Latin Church, is LETTER II. 37 a ftrong Prefumption that they did not ac- knowledge the 7th Verfe, becaufe it would have been weak to have mentioned a Myfti- cal Interpretation of a Text, for the Proof of an important Doftrine, if there had been fuch a literal Affertion of it as the 7th is fup- pofed to be. Befides, it would really reduce the Witneffes from 6 to 3. To this we may add, what Father Simon obferves, Crit, Hijl. of the Text of the New Tejl. Part 2d. p. 2. concerning fome Manufcripts he had con« fulted, where he tells us, that againft thefe words, oTr t^^j gkjiv 01 fjiocprvpyvT^s ev Tn yn ro TTifevfjLOL xa/ to vS'cop Kcct to cttfAoc, tnere is this Remark, rhteT^lo Tvevfjicclo oiyiov 3ta/ 0 Tra- IripKaidvTOi Uvl5,hy which we may perceive that the iluthor of this Remark underftood that the Holy Spirit, the Father, and the Son, were fignified by the three Witneffes, the Spirit, the Water, and the Blood, In the fame Copy he tells us, that over againft thofe words, y.oa oilpen aslo ev eitri this Note is ad- ded, Ttf/gV' F-'i^ horm &s hh^ that is, one Deity, one God. Now to me it feems plain, that had there been fuch a pofitive Affertion as you fuppofe the 7th Verfe to be, there would have been no occafion for fuch Re- marks being made in the Margin ^ and it is not improbable, but that from fuch m.arginal Notes, it crept into the Text. ' But I come now to the 5th Paragraph ; where, in order to weaken the Authority of the Text, I had obferved that it is faid to be * C ^ * want- 38 LETTER IL ^ wanting in all the Greek Manufcripts now ^ remaining, except one in Ireland. And the * Truth of this you don't deny ; but you pre- * fend that you don't offer to eftablifh the Text f upon one Manufcript, but upon the correct ^ printed Copies which the Chriilian Church is f in poiTeirion of: which printed Copies werb * founded upon a Multitude of Greek and La- * ti?i Manulcripts, which were extant when the * Greek Teftament was firft printed, (fome- ^ what above 200 Years ago) but it feems are f now loft. Nay, you pretend that the Chri- * ftians, who have only preferved Manufcripts * without the Text, did it only for the fake of I Antiquity, not Ufefulnefs. ^ But thefe Sentences, vvliich contain a num- ^ ber of fine Cobwebs of your own fpinning, * deferve fome Remarks ; becaufe they fix upon * the Athanajians moft fully, the charge of * Stupidity, which I had only jocofely afcribed * to them. * I. What Stupidity is this to imagine the Text * fhould be proved authentick, by Copies prin- f ted 14 or 1500 Years after the Epiftle was * written, without any Vouchers of the inter- * mediate Ages remaining ? *■ 2. What Stupidity is it, that when they f had given us a printed Copy, diiterent in this ^ refped: from fo many others, they did not * pieferve thofe coned: Copies, as you call * them, to be Vouchers of the Authenticity * of their own Editions } « 3. What V 2 LETTER II. 39 * 3. What a ftupid Tafte for Antiquity do ' you reprefent them having, that after they ' had (we will fuppofe) given their Children * their moft correal Manufcripts ( vs^hich ' fliould have been Vouchers to their Editions) ' to make Kites of, or to cover Prum-heads, * they Ihould only preferve, for the fake of ^ Antiquity, Copies that contradicted them ? ^ Had they poflefled a juft Tafle for Antiqui- ^ ty, they would certainly have preferved the ^ moft corred:, and not the word : But enough ' of this, I only jocofely ufed the wordjiupid^ ■ but you have gravely proved it upon them. ' Farther, you tell me, that we have no * Manufcripts older than a little before Charles ^ the Great, or the Corredion of the Doftors * of the Sorbonne ; whereas you cannot but * know, that the Fafica?2, the Alexandrian^ ^ and that of Beza^ are fuppofed many Cen- ' turies older than the firft of your Dates, and * yet without the Text. ' You next feem to lay mighty Strefs upon * the Labours of the learned Orthodox, whq ' have given corred: Copies of tlie NewTefta- ' ment, both in Charles the Great's time, and * by the Sorbonne Dodtors. To which I an- * fwer J Where are there Vouchers ? We are * told, that the learned Dr. Bently hath by * him, at this time, 20 hatin Copies of the ^ New Teilament, which, one with another,^ * make up 1000 Years a-piece ; anl yet it is ^ not pretended, that this Verfe is in any one * of them. So that by what Authority the * C 4 ' Divines 40 L E T T E R II. ^ Divines of Charles^ or the Sorbonne Doc- * tors, corrected their Copies, we know not. ' Further I obferve, that mere Learning is * not the only Qualification neceflary for cor- * reding Manufcnpts -, for there is Honefty * and Integrity neceflary, and a trup Courage 5 that dares to feparate the Chaff from the * Wheat, and to tell the Truth againft popular ^ Opinions. ' And truly thofe learned Men, who had ^ received into their Church-Offices a Creed, * under the Name Athanajius^ tho' not heard * of in the Chriftiaa World, till Centuries * after he was rotten; a Creed, that damns one * half of the Chriftian Church, and confounds * the reft : No wonder, that they fhould upon ^ fmall Evidence receive a Verfe that feem^ fo. ^ favourable to it. * Nay, they who ftood with their Mouths * open to receive all the Corruptions and Su- ^ perftitions of Popery, apd particularly Tran- \ fubftantiation, (a thing as like the former, * as one Egg is like another ;) I am afraid, ^ difcover too little critical Judgment and Ca- * pacity, to be much depended on, in an Af- ' fair of this nature. You then mention E- ^ rafmiis^ w^ho having printed one or two Edi- * tions, whereii^ he left out the Text upon the ^ Authority of the Manufcripts he had by him, ^ afterwards inferted it on the Credit of an * EngUJJd Copy. But the true Reafon (as he ^ tells us) of the Alteration upon fo flender an ^ Authority, which he fufpedted had been ' formed LETTER II. 41 f formed upon the Credit of the Latin Co- pies, was, that he might remove all Occafion of Calumny, jfames Lopez Stunica had charged him with Arianifm^ for leaving out the Text ; whereupon the poor Man know- ing, that Arian was a fatal Name, and as certainly expofed a Man to be knock'd on the head, as if they had called him a Mad Dog^ added it to his next Edition. ' You alfo mention the Labours of Stepha-- nus^ who, however learned and induflrious he was, yet feems not over-honeft, when he inferted the Verfe, tho' it is now well known that he had not one Greek Manufcript that authorized him to do it. I thank you for candidly excufing my Inadvertence, for I meant Greek Manufcripts ; tfio', I prefume, that the thing is true concerning all the La-- tin ones extant before your Corredtions, as appears from Dr. Bentlefs Colleftion. * And by the like Candour, you might have underftood when I faid the Athanajians had the full Poffeffion of all Power, and all the Manufcripts for near 1200 Years > I did not trouble myfelf who were the Amanuenfes^ whether Heathen or Orthodox. And there- fore, I ftill think the Text of no Value; which "neither the Care of Chriftians, nor the Care of divine Providence, have con- vey *d"down to us, in the Greek Manufcripts that are yet preferved. \ You tell me, it never was queftioned by \ the Ariam thcmfelves^ when it was alledged ^againft 42 LETTER 11. againfl them by the Orthodox In their Dif- putes with them, and that they never had the Impudence to deny it till the Age before the laft. To which I anfwer ; i. That I am amazed at this Rhodomontade. You know very well, that it never was urged a- gainfl them for the four firft Centuries, and therefore could not be objed:ed to. And if it was objefted againfl: them afterwards, the Orthodox, who have carefully defl:royed their Writings, have not left us an Opportu- nity of knowing what they faid againfl: it. 2. As to fucceeding Ages, 'tis not improbable, but that the Terrors of this World might hinder Men from fpeaking their Minds free- ly : however^ from the time you fpeak of, they have no^ been the only Perfons who had the Impudence to quefl:ion it. Many of the firfl: Editors of the printed Copies left it out ; tho' orthodox. Luthe-^ difown'd it. Calvi?i and Beza took away the Sting : And it hath been fulnciently handled fince, and a Wound given the Credit of it, not Hke to be heard in hall:e. * To conclude ; tho' you pretend that there were a great many Manufcripts, both Greek and Latiriy to vouch the printed Books when they were iirfl: publiflied -, yet fince you have lofl: them all, I think you deferve to be chafl:ifed for your Negligence, and lofe your Text into the bargain. ^Thus LETTER II. 43 ^ Thus I have confidered what is material f in your Letter, and being yet unfatisfy'd, I f muft defire your further Affiflance, and am, f notwithftanding thefe Debates, Tour affeSiionate Friend and Brother , J. p. * P. S. That I may fhew you the Necef- * fity of preferving Vouchers of modern Re-? * lations of ancient Fa6ts, fuffer me to tell f you a Story I was an Ear-witnefs of, at the * Affizes not long fince at your Town. ' A certain trading Company were incorpo- * rated by a Charter, in the Reign of Charles the ^ Second, with a Number of By-Laws drawn * up for their Management, by the then Lord * Chancellor and the two Chief Juftices. The * original Charter and By-Laws were burnt in * the Fire of London : however, the Company * fued one of their Members for adling con- f trary to their Laws. Upon which the Judge * ask'd them, how they proved that the Copy * they produced in Court, did agree with the ^Original? But they not being capable of * doing this, he directed a Nonfuit againft them. ' Your Sagacity will eafily fee the Applica- ? blenefs of this Story to the Cafe before us ; * and that it is againft the common Senfe of * Mankind, to receive Relations of former * Fa to that was, that you did not trouble your felf who ■^tr^xki^Amanu'enfes^ as you call them, whether they were Heathens or Orthodox % becaufe, I fuppofe you defpair of finding it out : fo I don't queftion, but your Anfwer to me in this, will be much like it,' that you don't trouble your felf about it, when the Autographs of the Apoftles perifhed^ or how long they furvived. But betwixt you and I, I think it unworthy of any Man that pretends to Letters, to affert things with {o much Confidence, and take the trouble ofivri" ting them to others, and yet to be at no pains^ to take no trouble to make what he fays good. Thus, Sir, I have endeavoured to take off what you have offered to weaken my Argu- ments, in my Anfwer to your firft Letter, at leafl in the firfl four Paragraphs. As to the fifth, you fhall have a Return to it next Week ; but if you have nothing ftronger to advance^ I am not like to be perfuaded, but my An- fwer to your firfl Letter takes off all the Ob- jedions that you raifed in it againft this Text r and as far as I can underftand^ you either are ^Da not. 52 ANSWER to Letter it not, or at leaft pretend not, to be fatisfied with my Arguments neither: and fince the matter is like to reft there, the beft way, in my Judgment, is to refer the matter to the Judgment of Mankind ; and let us publifh your Letters to me, with my Anfwer to you ; iince we are both confident we are in the right. As to that Miftake about your mentioning Manufcripts in general, inftead of Greek Ma- nufcripts, becaufe you acknowledge it, I con- fent that it ftiall not be publifhed ; but as to the reft, fince you are not confcious of any Miftake, nor convinced of any Error in what you have wrote, I don't fee that you need be again ft publifhing of this Affair j which is all at prefent, from Your Mojl AffeSiionate Friendy and Humble Servant ^ J. S L O S S. Reverend ( 53 ) Reverend Sir, LAST Week, I was a little engaged, and had not fo much time to write you fo full an Anlwer as I inclined, to your laft Letter -, and ihall therefore touch at fome other things in it. In the fifth Page, you fuppofe me engaged with a Dei/i -, and you put an Objedion in his Mouth, which he might urge againft me, {viz,) you bring him in, afking which Copies he muft judge by, as corredt, fmce there are fo many that want this Text ? To which, you are fo kind as to make an Anfwer for me ; but don't hit the Anfwer that I would make him : for, in place of telling him, as you fup- pofe, that thofe only were to be reckoned cor- reft, that were witnefTed to by the Fathers and Manufcripts now extant, I would tell him, that thofe are the correct Copies, that were witnefTed to by the corred Manufcripts that were extant at the time, when the correct Co- pies were firfl printed, that had this Texts whereof there were great plenty at that time, tho* they are now loft ; yet not fo many either as you apprehend : and their being now loft, as i hinted before, does not impair their credit more, than it impairs the credit of thofe Ma- nufcripts that are now extant, tho' the Ma- nufcripts from which they were tranfcribed, are now loft. This you have not fufficiently * D o at- 5+ ANSWER to Letter IL attended to, otherways it would have faved you the trouble of all you have written in this fifth Pi.ge, and it would have laved me the trouble of lepeating thisagain. You fay, in the latter end of your firft Page, fecond Letter, that the Divine Being, when ever he fpeaks of himfelf, it is in the fingular perfonal Pronouns: I de» liie you may but look to Gen. i. 26. and Ge?2. lii. 22. and you'll fee what Truth there is in that AiTertion, You have another bold Affertion which you cannot prove, in the end of this fifth Page ; that the Alexandrian and Vatican Copies have fubfifted three fourths of the time betwixt us and the Apoftles. But this is no new thing with you y if you could prove it, you would do a piece of fingular Service to the World : but I don't quefl:ion but you'll fail in this, as you have done in other things. You fay in your fixth Page, that the Author ie Baptifmo Hcereticorum^ mentions ihd Sfirif^ the V/ater^ and the Bloody as all the Witneflfes that Si, "John mentions; which is not fad : for tho' he ihould omit the pofitive mentioning of the heavenly WitneiTes, that by no means proves, that he fays, that St. John mentions no other Witneffes than the WitneflTes on Earth 5 nor is it a begging the Queflion, when I fay, that he fpeaks only of the Witneffes on Earthy it only fays, that his omitting the mentioning pf the heavenly Witneffes, is no Proof but they might have been mentioned by St. John in the feventh Verfe, ANSWER to Letter II. 55 As to what Facundus fays of Cyprian^ that he underflood the eighth Verfe in a myftical fenfe, I proved it in my firft Letter to be falfe, and a Miftake in him : but tho' it v/ere true, yet it does not fay, but Facundus owns that Cyprian cited the feventh Verfe as a part of di- vine Revelation. This, Facundus owns in ex- prefs Words, that St. Cyprian cited that feventh Verfe as a part of the holy Canon, as I proved in my firft Letter alfo. So that whatever Cr- prian^ Opinion was, with refpecl to the fenfe of the eighth Verfe, whether he took it in a myftical fenfe or not, it is beyond all doult, that his Opinion concerning the feventh Verie was, that it was canonical Scripture ; for he cites it as fuch. So that the Controverfy con- cerning the Authority of this Text, its being proved by Cyprians Teftimony, does not come to this point at laft, as you apprehend, whe- ther we or Facundus knew Cyprian's Mind beft concerning the Senfeofthe eighth Verfe; whe- ther he took it myftically, or explain'd it other- ways : that is fo far from determining the matter, that it does not a bit affedl the Con- troverfy. The true point comes to this ; whe- ther we are to believe Cyprian, who expreffly tells us, that the Words of the feventh Verfe are canonical Scripture, and Facundus who con- firms it, and the whole Chriftian Church, A- rians and Orthodox, from the very days of the Apoftles till the Age before the laft y or are we to believe the modern Arians from Socinuss and Servetuss time, who are pinched dread- * D 4 . fully 56 ANSWER to Letter IL fully by this Text, and fo prejudiced againft it, that they want at any rate to get rid of it j ^nd who, on the fole Authority of a few Ma- nufcripts at prefent extant, which all the World knows and owns to be incorredl in a multitude of places, deny the Authority of this Text, tho' it had been kept in from age to age, as part of the holy Canon, from the Apoftles to this very day, in the bulk of Manufcripts ufed by Chriftians: tho* in fome particular Manufcripts it might be left out, in fome by Fraud, in others by Negledl. This is the true Point that the Con troverfy comes to; and to turn it upon the point of the Truth or Falfe- hood of Facundus's Knowledge of the Mind c{ Cyprian^ concerning the Senfeof the eighth Verfe, is a ppor QfF-come^ and a moil pitiful wretched ihift to get clear of the force of Cy- p'ians Teftimony ; and ihews to what flraits the Arians are reduced here. But if that was indeed the Point, and did the Controverfy turn here, I do not know what the Arians would t^ able to rnake of it, tho' the Controverfy came to this, whether Facundus or we knew Cyprians Mind beft, I would fain know, what means, the An a?2S can prove, were in Fa- i imdus^ Power or Pofleffion of knowing Cy- prians Mind, three hundred Years after him, that are not in our Power and Poireffion at this day. You fay, that the myftical Interpretation of the eighth Verfe, which continued fo long ii^iong the Fathers of the Latin Church, is a ftrong ANSWER /^Letter II. 57 ftr ong Prefumption, that they did not acknow- ledge the feventh Verfe. To me it is no Pre- fumption at all, efpecially fince we have ex- prefs Proof of their citing and acknowledg- ing the feventh Verfe, as a Part of the facred Canon : And t^o'-that myftical Interpretation, which was a Blunder in thofe who did fo in- terpret the eighth Verfe, reduces the Witneffes to three in place of fix ; yet it drops the Wit- neffes mentioned in the eighth Verfe, and not thofe of the feventh ; fo that the Dodrine in the feventh Verfe is not hurt by it. Your firft Citation out of Father Simon proves no more, than that the Author of the Remark blundered in the Interpretation, he put upon the eighth Verfe, as many others did ', and the fecond is much like unto it, only it ihews what the Senfe was, that Chriftians generally had in thofe Days concerning the three Witneffes the Father, Son, and Holy Spirit, that they were juia 6«or»$ m &eos ; which is not a great deal to your Advantage; nor can it be prefumed, that thefe marginal Notes could give rife to the Father's citing the feventh Verfe, as a Part of canonical Scripture, eight or nine hundred Years before thefe marginal Notes were wrote : To imagine this, is abfurd to the laft degree ; and yet it is what you reckon probable, 1;hat thefe marginal Notes brought this Verfe into the Text. And if you'll- allow of Father Sh/ioris Authority, notwith- flanding the Oppofition he made to this Text, I can prove from his way of Reafoning, that 58 ANSWER to Letter IL that this Text muft be authentic ; for he fays Hijlor. Crit, du Text, du Nov.TeJi, p. 112. That we ought not to doubt of the laft Chapter of St. Mark, becaufe the Greeks generally read it in their Churches' at this day. Now, if this Reafon be good, it holds good equally with refped to this Verfe, which is -as generally read by them, as any Portion of Scripture. When you come to the fifth Paragraph, you tell me^ as I told you in my firft Letter, that I don't eftablifh the Text upon the Au- thority of one Manufcript, but upon that Mul- titude of Greek and Latin Manufcripts, which were extant, when the Greek Teftament was fiiil printed,' tho' many of them are now loft ; but you don't offer to iliew, that this is an infufficient way of eftablifhing the Authority, of a Text -, or at all to clear it up, that thefe printed Copies, which we have, can't have any Authority, fince the Vouchers of them ^re loft : nor do you offer to fhew, why the printed Copies, which were faithfully taken from the corredleft Manufcripts, which were then extant, when they were firft printed, and compared with them, fhould ftand more in need of Vouchers to eftablifh their Autho- rity, than the Manufcripts, at prefent extant themfelves, ftand in need of Vouchers to efta- blifh their Authority. None of thefe things you touch at; thefe feem to be Points too hard for you ; and you endeavour to get as hand- fomely off as you can ; and you would feem to make a Retreat laughing, fince you can make no ANSWER /^Letter II. 59 BO better of it ; and you tell me jocofely, that fince we have loft thefe Vouchers, we {houl4 be chaftifed for our Negligence, and lofe this Text into the bargain. But fetting alide the Wit of this Turn, which, by the by, has not a great deal more in it, than is fufficient to make it pafs, tho' it was in its right Place ; but, when it is placed in the room of Argu- ment and good Senfe, it makes but a very in- different Figure: in my opinion, it would have done as v/ell in the prefent Cafe to have fent an Argument before your Jeft, and then they -vvould have done both well together : but a Jeft, without good Senfe for its Foundation, lofes even its own native Beauty. I have told you, that thofe Manufcripts, that were preferved, were preferved more for Antiquity than Ufefulnefs. This, you tell me, T pretend; but you don't fo much as pretend to refute it. You call what I fay in this Point fine Cobwebs of my own fpinning; but however fine they are, I wifti you would try to fweep them down, by the force ot fome of your Arguments, if you have any of that kind, that are tougher than thefe fame fine Cobwebs; you'll perhaps find them tough as well as fine. You tell me, 'tis a Piece of Stupidity to pre- tend, that a Text fhould be proved authentic by Copies printed fourteen or fifteen hundred Years after the Epiftle was written, without any Vouchers of the intermediate Ages remain- ing. Sir^ I won't be fo unmannerly as to fay, that 6o ANSWER to Letter II; that you are ftupid in writing this \ perhaps your own Modefty and good Senfe may make you think fo of yourfelf, when I inform you, that a Text may be as well proved to be Au- thentic, by Copies printed or written fourteen or fifteen hundred Years after the Epiftle was wrote, altho' the Vouchers of the intermediate Ages do not remain, as it may be proved to be authentic by Manufcripts written five hundred Years after the Epiftle was written, when the Vouchers of thefe Manufcripts for the inter- mediate five hundred Years are loft 3 provided that the Tranfcribers or Printers for the laft tea Ages have been as faithful in printing or tran- fcribing, as the Tranfcribers of the former five were. So that the correft printed Copies, now in the Poffefiion of Chriftians, being tranfcribed faithfully from Manufcripts, which were tranfcribed faithfully from other Manu- fcripts, and fo on, till at length we come to tht Autographs themfelves^ I fay, thefe prin- ted Copies, thus faithfully containing what the Apoftles wrote, as handed down faithfully from Age to Age, by an uninterrupted Suc- ceffion for fifteen hundred Years, are as capa- ble of conveying to us the Knowledge of what the Apoftle wrote, even tho' the Vouchers of thofe printed Copies, from which they were immediately taken, are loft ; as thofe Manu^ • fcripts, extant at prefent in the World, which were, as you and fome others fuppofe, writ- ten but five hundred Years after the Auto- ^r,^^/^i/ are capable of conveying the Know- ledge ANSWER to Letter II. 6t ledge of what the Apoftles wrote, efpecially feeing their Vouchers for the intermediate five hundred Years betwixt the Autographs and their being wrote, are alfo loft. You charge the Athanafiam as guilty of Stupidity, for not prefer vingthofe correct Ma- nufcripts^ from which they took their printed Copies ; but you don't confider, that the Charge of Stupidity lies as heavy, if it was juft, upon thofe, who are againft this Verfe, for not preferving the Vouchers for their Re^tding. Thofe Manufcripts, which want t^e Verfe, ftand as much in need of Vouchers, and much more ^ for all the learned World know, that they are more incorredl. I own with you, that if the Athanafians had applied the corred: Manufcripts, from which they printed their Copies, to the Ufes you mention, to make Kites and cover Drum- heads, it would be hard to vindicate them from the Charge of Stupidity j but fince that Suppofition can't be proved to be true, the Charge is as falfe as your Suppofition is ca- lumnious and uncharitable. TU make ano- ther Suppofition, that in the Judgment of Mankind, I believe, will be reckoned more probable ; and that is, that thefe Manufcripts have been in the divine Providence con fumed by accidental Fire, or fome other way de- ftroy'd, which it was not in the power of the Athanafians to prevent 5 and this will vindicate them both from the Charge of Stupidity and Neg- left. But here I would obferve, that the Lord. has. 6i ANSWER to Letter 1L has, in his holy Providence, it feems, fuffered thefe Manufcripts to be loft, as a Judgment iipon the Arians of this Day, for their Blaf- phemy againft the Son and Holy Ghoft; that this Stumbling-Block is thrown in their way, which their Corruption makes a Handle of, to harden them in their Impiety : for tho' his watchfiil Providence and Gare of his Church has made fuch Provifion, that honeft Minds have fufficient Means of knowing the Truths yet he has not cut oiF every Handle and Occafion, that obftinate Sinners may im- prove, or rather milimprove, to harden them againft the Truth, to their own Deftruftion * nor does his Goodnefs and Mercy oblige him to do it. You tell me, that t don't deny the Truth of this, that there is but one Greek Manufcript at prefent extant in the World, which has this Text, to wit, that in Ireland, This is abfo- lutely falfe ; I do deny it -, I can inftanee more, that have this Text ; tho' I did not think fit to take notice of it in my Anfwer to your firft Letter 5 becaufe the Reading in our cor- real printed Copies does not fo much derive its^ Authority from thofe Greek Manufcripts noW extant in the World, as from the Multitude of Greek and Latin Manufcripts, which were extant, when thefe were firft printed. And allow me to fay, that I can't help thinking it a confiderable Piece of Afllirance in you to aflert a thing, with fo much Confidence, that all Men, who are converfant in fuch Matters, know ANSWER to Letter II. know the contrary of 3 to wit, that there is but one Greek Manufcript that has this Text ex- tant in the World, and to triumph fo much in it. What a ftrange Figure will this make, if it fiiould be publifhed to the World, that you abett the reft of the abandoned Avians^ who have loft all Reputation of Honefty, by af- ferting fuch notorious Falfhoods ? As to Dydijnus and Oecwnenius^ whom you refer to my further Conlideration, who have commented on this Epiftle, and yet fpeak no- thing of this feventh Verfe, I would have you to confider once for all, that this negative Evi- dence is juft nothing ; and can never have any Weight with any Man of Senfe, unlefs he be under uncommon Prejudice, againft fuch ftrong pofitive Proof to the contrarry. Dy- dimus wrote, indeed, a Commentary on this Epiftle ; and yet he does not mention this fe- venth Verfe ^ and from hence you very weakly conclude, that he did not own it for canonical Scripture : as if every Commentator muft be conftrued to reckon for uncanonical Scripture all thofe Verfes, that he does not think fit to comment upon, but paffes thern by. This is indeed fuch ftufF, that 'tis irkfome to be put to the trouble of refuting it. Dy dimus does not mention in his Commentary the 6th nor the 8th Verfe, more than he does the 7th, nor the 9th, loth, nth, 12th, nor 13th Verfes 3 will you therefore fay, that all thcfe Verfes are fpurious, and not to be reckoned Canonical for that reafon, that he omitted the men- 64 ANSWER /^ Let rfen II. mentioning of them ? I hope you won't : but perhaps you are for compounding the matter, and would be ready to let go all thefe other fix Verfes, provided that this troublefome fe- venth Verfe could be fent a packing after them* This is from. SIR, &c. J. sLosa LET- ^5 ) LETTER IIL Reverend Sir, July 2\l ^ T" F you have not finifhed your Obfervations * X o^ ^y ^^ft Letter, before this comes to * hand, pray try to reduce the Debate into alels ^ compafs; and therefore tell me whether you * knowof any other Gr^-^^ Manufcripts (befides * that of Dublin) now in being, with the dif- * puted Verfe in it; and 2. Whether you * can prove that any Editor of the printed ^ Copies, ever had any fuch Manufcripts in •^ his poileflion ; who he was, and where he * had them. The Confideration of thefe, will * prevent Digreffions for the future. When ^ the whole of your Obfervations are come to '^ hand, you fhall receive an Anfwer, tho' not ^ the next day after. I am, in the mean " time. Tour's AfeBionafely^ J. R ^ Pray let me know where you met with '' your Account of Didpnus^ that I may ex- ' amine it for my felf. '-^ E AN-' (66) ANSWER to Lett. II. and III. Reverend Sir, Nottingham, Sept. 12, 1735. I Have been expedting an Anfv^er for fome time paftjto my laft two Letters. I don't fee that my not having finifhed my Obfervations on your fecond Letter, need be any ftop to your going on to anfwer what Obfervations I have ah'eady made upon it, if you have an Anfwer that is, indeed, fatisfying to your felf. I have fome Remarks that I would further make upon it, which I had not time to infift on in my laft. And the firft is, concerning the Senfe of the word Perfon, when it is ap- plied to the facred Three. And indeed, the Miftake you feem to labour under, with re- fpedt to that, may juftly give you a diiadvan- tageous Notion of that facred Doclrine of the Trinity : for by a diftindt Perfon in the Tri- nity you underftand, but very unjuftly, a di- ftindl intelligent Agent, fo as if the Intelligen- ces were multiplied, according to the Plurality ofPerfons^ for you would carefully obferve, that altho' each of the three Perfons of the Tri- nity is an intelligent Agent, yet they are not diftindl with refpedl to their Intelligence; for they have one common infinite Intelligence, which is abfolutely the fame in them all, as it is ANSWER to Lett. 11 and III 67 IS with refped: to all the other eflential Per- fedions of the Deity, each of the different and diftiijcft Per fons of the Trinity are poffeffed of them all, and they are abfolutely the fame in them all, without any variation. The Fa- ther is an intelligent Agent ; fo is the Son, and the Holy Ghoft ; and yet they are not three diftincft Intelligences ; for they have one and the felf-fame infinite Intelligence in them all. The fame may be faid of that elTential Perfec- tion of the Deity, Omnipotence 5 the Father is Omnipotent, the Son Omnipotent, and fo is the Holy Ghoft ; yet they are not three Om- nipotents^ that would make three Gods : and the reafon why they are not three Omnipo- tents, is becaufe Omnipotence is an eilential Property ; and all the Perfons of the Trinity, as they are One in their Eifence, fo they are abfolutely One in all eifential Perfedions. And that which is the Foundation of their being three Perfons, is not any trinal Difte- rence or Diftin&on either of the Eifence, or of any of the effential Perfections of the Deity, as it iiibfifts in the different Perfons, Father, Son, and Holy Ghoft ; for both the Eifence of the Deity, and all the effential Perfedtions are the fame, abfolutely, in all the Three. But the true Foundation of that Difference and Di- ftindiion that there is in the three Perfons, is laid in the Difference that there is in their per- fonal Characters : by thefe they become di- ftind: Perfons, and not by any Diftind:ion or ^ E 2 Variation 68 ANSWER to Let. 11.^;^^ III. Variation in their ElTence or effential Proper- ties, which are abfolutely the fame in them all. II. I would obferve, that you blame me for overlooking that, which you reckon the chief Point in Controverfy, to wit, that thefe three Witneffes, which now you own to be three Perfons, but which in your iirfl Let- ter you deny'd, or at leaft deny'd that their bearing record was a Proof of their being Perfons, are one God. I readily agree with you* in that, that this is the chief Point be- twixt the Unitarians and lirinitaria^is^ whe- ther thefe three Perfons, Father, Son, and Holy Ghoft, be one God 3 but I did not think, that that was the chief Point betwixt you and - I ; for that was a thing that was but dropt ac- cidentally in your firft Letter; the defign of which., was to deftroy the Authority of the controverted Text, i John v. 7. That I took to be the chief Point betwixt us ; and the Bulk of my Anfwer to you, related to that Controverfy, taking it to be v/hat you wanted chiefly to be fatisfied about: and I think it would be more regular to keep clofe to that Point, till we brought it to fome IfTue, that either you might be fatisfied that that Te?^t v/as genuine, or that I might have fomething offered me to convince me that it was fpurious ; and a Difcovery made to mc of the v/eaknefs ©f my Anfv^^er* to your Difficulties about its being ANSWER to Let. II. and III. 69 being genuine. But lince you are for ftarting a new Argument and Subjedl for Controverfy, I am not unwilling to offer you my Thoughts on the Subjeft in debate, betwixt the Arians ^ndi Athana/ia?is. And indeed, I think it may be very eafily proved, that the three Perfons of the holy Trinity are one God, from this very'; obvious Argument, That the divine Attributes and Perfections are afcribed to thefe three Perfons in the holy Scriptures, in a variety of places. Now, if there be Three poffeffed of divine Perfedlions, thefe Three muft, to a de- monftration, be poffeffed of the divine Ef- • fence, otherways the Perfedions of the Deity, and its Effence, which is the Foundation of them, may be feparated ; which is a very grofs Abfurdity ; and confequently, that Revelation that difcovers to us, that thefe Three are pof- feffed of divine Perfe^fliohs, and for that rea^ fon of the divine Effence, teaches us, that thefe Three are one God ; becaufe it teaches us, that they are poffeffed of the divine Ef- fence, which is, and can be but One. Let us, for clearing this matter, farther inffance in an Example; the Lord Jefus Chrift, the eternal Logos^ and fecond Perfon of the Tii- nityj has that divine Perfection afcribed to hira in Scripture, that he made ail tliin^^z; John i. 3. All things "were made by him. Now it is by the Effects of this Perfection, that we know, that there is any fupreme divine Being at all : ^nd as the Light of our Rcafon teaches us, ^ E 3 * that 70 ANSWER to LettAI. and III. that he that created alLthings is the only fu- preme God, fo the Light of the Scripture, (if indeed it be a divine Revelation) which teaches us, that the Aoyos did create all things, of confequence teaches us, that he is the fupreme God : for that divine Excellency of having a Power to bring things out of nothing to Ex- igence, is a Perfedion peculiar to the fupreme Deity, and neceffarily fuppofes the Perfon pof- feiTed of it to be, of confequence, poflefled of the divine Effence. And fince the divine Ef- fence is but One, the Lord Jefus Chrift, who is poffefTed of that Perfedion, which is peculiar to the fupreme Deity, for that reafon muft be the fupreme God, becaufe he is poffefTed of the divine Effence and Perfeftions, which are infeparable from fupreme Deity. And there- fore, iince he is God in a proper fenie, that is, the fupreme God, he muff be one God with the Father ; or elfe there muft be two fupreme Gods, which is the groffeft Abfurdity. The fame may be proved with refped to the Holy Ghoft J but I need not infift upon that, be- caufe, if the one be admitted,, the Difficulties with reiped to the other, will eafily difap- pear. I had told you, that we have no Manu- fcripts older than a little before Charles the Great, or the Corrections made by the Doc- tors of the Sor bonne ; this I am ftill perfuaded of 5 and you have offered nothing at all to prove that we have any. You tell me, indeed, that ANSWER toLETT.Il and III, 71 that I can't but know, that the Vatican^ the Alexandrian^ and that of Eeza^ are fuppofed many Centuries older than the fir ft of thefe Dates; but that is no proof tome at all, what Men fuppofe, unlefs they can give fome proof of their Suppofitions : but a bare Suppofition goes a great way with fome, when it favours their Opinion. As to that Colledion of Latin Manufcripts Doctor Bentley has, I never had occafion to perufe them ; but Tm abundantly fatisfied, that they are not fo ancient as you pretend 5 nor has the World iztw any Evidence to be- lieve that they are. 'Tis well known, that there are no fcarcity of Latin Manufcripts, that have this Text ; and unlefs the Dodor can advance fome better proof than his bare Word, his Charader will hardly bear one out, to depend merely upon it, in an Affair of this nature. You fall very foul upon thofe Divines, that affifted Charles the Great, and the Dodlors of the ^or bonne ^ in the Corredtions they made; I think you treat them very unhandfomley, iu queftioning their Fidelity, and imputing Dif- honefty and v/ant of Integrity to them, with- out fo much as pretending to give one In- ftance, wherein they difcovered the want of thefe Qualifications fo necefiary in correcting Manufcripts. I never heard of any, that of- fered to prove them unfaithful in thefe Cor- * E 4 regions 72 ANSWER 2fd? Let. IL and IIL redions at that time, when they were made by them ; and it is but a vain Attempt to pre- tend to do it now 5 efpecially for one to do it, who owns, as you do, that you do not know by what Authority they corrected thefe Ma- nufcripts. I think you fhould have had fome Knowledge of their Authority in making thefe Corrections, and that too, that they made them without fufRcient Authority, before you ven- tured to queftion their FideUty and Integrity fo much 3 their receiving a Creed under the Name Athanafius^ which was fo conform to his Doftrine, into their Church Offices, will never prove their want of Integrity, in keep- ing in this Text in the facred Canon, if they had fufficient Authority to do it from Manu- fcripts then extant ; which you own, that you know not, whether they had or not. Nor can I conceive, that it is at all reafonable to think, that their Approbation of the Athajia- fian Dodlrine fhould influence them fo far, as to foift in a Text into the facred Canon with- out fufhcient Authority from Manufcripts 5 a Text too, which tho' in one place you infi- nuate, that it feems very much to favour that Dodrine 5 yet, in another place, when you have another Purpofe to ferve, you fay, that it decides nothing in your Apprehenfion be- twixt the XJnitariam and T!ri?iit avians in their difputed Points : a Text, which you fay, that the Unitarians have nothing to fear from, nor the. ANSWER to Let. IL andWl. 73 the Trinitarians any thing to hope from it Now, how they fhould be induced to rifque their Charafter in fo plain a Falfhood, which was in the power of all the Chriftian World to detedt, in whofe hands different Manu- fcripts were univerfally fpread, and that for no Advantage to their Caufe -, fince this, accor- ding to you, at leaft in fome places of your Letters, is a Text that they had nothing to hope from ; this, I fay, to me is altogether in- conceivable. One would be ready to think, that if they were to forge and new-coin a Text of their own, to favour any peculiar O- pinion they had embraced, they would have fafhion'd it in fome meafure to their purpofe, that they might have fomething to hope from it 'y but you fay, they have nothing to hope from it, and therefore I think, this fhould free them, in your Opinion at leaft, who think fo, from all Suipicion of forging this Text to favour the Athanajian Creed. Did I fay, that you think fo ? I fhould have faid only, that you faid fo ; for it is hard to know what you think, you fay, and unfay fo faft, juft as it ferves your purpofe. You feem alfo to fufpeft the Fidelity of thefe Corrediors upon this fcore, that they received the Superftitions of Popery. But I can't at all fee, how their falling into thefe Errors, that prevaird among them at that time, fhould in- capacitate them for judging, whether a Verfe was 74 ANSWER to Lett. II. afi^ III. was univerfally owned by the Chriilian Church at the time that they made their Correftions, to be part of the divine Canon : fo far were they from putting in any Verfe to favour their Opinions, that did not belong to the Canon, that was then owned, or taking out any, that made againft them, that they did faithfully hand down to us thofe very Texts, that were moft oppofite to their Errors, and by which we can prove their erroneous Opinions to be contrary to divine Revelation. If it had been poffible for them to vitiate the Text, as it was not, lince the Manufcripts were difperfed into fo many various Hands, it may be moft rea- fonably prefumed, that they would have vi- tiated thofe Texts, that deted:ed their Errors ;. but fince they have not done that, there is not the leaft Reafon to fufpedl their Fidelity in this matter. I had faid, that this Text was never quefti- oned by the Aria?tSy when it was alledged a- gainft them by the Orthodox j and I ftill ad- here to it 3 nor can any impartial Man think, that 'Eiigenius of Carthage^ and the other orthodox Bifhops of the African Church, could have been fo fenfelefs, as to produce be- fore an Avian Prince, as they did this Text before Huneric King of the Vandals^ a Text in fupport of their Opinion, that either was wanting in the then Manufcripts, or that had been but infer ted an Age orfo before 5 if they had. ANSWER to Lett. II. and III. 75 had, they would not have failed to have been told of it by their cruel Adverfary that Arian Prince, and the Divines of his Party. But you fay, that they might have obje died againfl; this Text as authentic, tho' the Knowledge of it is not come down to our hands. To this I anfwer, That the Orthodox induftriouf- ly deftroyed any fuch Writings, wherein the authentic Authority of this Text was denied by the Ariam at that time, is abfolutely groundlefs, and an empty and mere Suppo- fition, that hath nothing in all the Records of Antiquity to countenance it": nay, the Records of thofe Times give Demonftration to any un- byaffed Man, that the Ariam in Himeric^ Time had not the Face to contradid the Au- thority of this Text, when it was objed:ed a- gainft them by a Multitude oiAfrican Bifhops. For fome few Years after they had objefted this Text, and cited it as a Proof of the Trinita- rian Dodtrine, Fidgentius another African Bifliop, who was fummoned by King T^hrafi- mond to Carthage^ to anfwer thofe Objeftions, that the Ariam had drawn up againfl: the E- ternity of the Son of God, and his Equality with the Father ; I fay, this African Biihop cites this very Text as a part of the facred Ca- non. In thefe Circumftances, when he had to do with thefe cruel, tyrannical and perfe- cuting Arians^ the utmoft Caution was necef- fary, and the greatefl: Care to be taken, that no exceptionable Text fhould be infifl:ed on : and 76 ANSWER to Let. II. and III. and fure, if this Text had been proven, but a few Years before, by the Arians^ not to be authentic ; if it had been then baffled and objefted unto as fpurious, Fulgeiitius would never have had the face to urge it again in the Trinitarian Caufe. But all along down to the very Age before the laft, it has been owned by the Chriftian Church as authentic, without the leaft Infinuation in all Antiquity, that ever it was queftioned as fpuriou§; and there is not one Age almofl; iince the Apoftles, but I can give Inftances of its being cited in it by one Author or other as genuine Scripture. I would only further drop one thing, with refpecfl to the Poftfcript of your laft Letter, con- cerning the Neceffity of preferving Vouchers of modern Relations of ancient Fads. The Inftance, you give, is by no means parallel with the Cafe before us \ for that trading Comr pany, you fpeak of, who were incorporated by the King's Charter, upon the burning of the Charter ligned by the King, the Company were diffolved, until they had their Charter renewed by him again, v\ hich he ought in Juf- tice to have done. But upon the failing of the original Autographs of the facred Penmen, thofe Copies, that were faithfully taken from them, and exadlly tranfcribed, as far as they were conform to the original Autographs^ they were of the fame Authority with the Auto- graphs themfelves; nor was it effential to the Copy*s being authentic and having its full Au- thority, ANSWER /^ Let. II. ^WIII. 77 thority, that it fhould be an Autograph Copy, written by the facred Penmen themfelves; as in the other Cafe it was neceffary, that the Charter fliould have the King's Seal, from which it derived its Authority only ; and a Copy in that Cafe, tho' never fo exadl and conform to the original Charter, could have no Authority, not being iigned, to lay a Foundation for their claiming the Privileges of a Corporation by it : fo that you fee, there is a manifeft Difference betwixt the two Cafes, and there is no arguing from the one to the other. Indeed, according to your way of arguing, there is no ftanding againft the Deift, and you give up the Caufe intirely to them : for if the want of the original Charter, which according to you ftands in place of the Au- tographs^ nullifies the Copies, as not having Vouchers, all the Copies in the Chriflian World of the Holy Scriptures, whether Greek and Lati?i Manufcripts, or printed Copies of whatever Language, are void and null, and of no manner of Authority, tho' never fo con- form to the Autographs-, becaufe the original Autographs their Vouchers are periflied. I don't queftion, but you have Sagacity enough to fee, that this leads directly to open Deifm. Sir, I would inform you, in anfwer to your laft, where there are more Greek Manufcripts than that in Ireland^ that have this feventh Verfe in the Body of the Text ; and .alfo by what Authority, I fay, that' Dydirnus omit- ted y8 ANSWER /o Lett.II.^;^^ IIL ted the 6, 8, 9, &c. Verfes, as well as the "feventh. But I fuppofe, by this time, you are fatisfied of the Truth of it *. And indeed, by the by, I think, you fhould have known fomething by fome good Authority, what Verfes Dydimus omitted, before you made an Objedlion from his omitting the feventh Verfe, and laid any Weight upon it ; for if he o- mitted the fixth before, and the eighth, ninth, tenth, &c, Verfes after it, there is na room left for objedting againft the Authen- ticknefs of the feventh, becaufe it is omitted, feeing he omits fo many. This is all at pre- fent from, SIR, Tour mojl obedient, and very affectionate ^ humble Serva?it, J. S LOSS. * There is another Greek Manufcript which has this feventh Verfe in the Body of the Text, in the King of Prujfta"^ Library at Berlin, FINIS. 'O -mf' w i^:i 4 I .4^ s P*i if 4 -t>3 Me-. -H '^Ti ■^C m I ■i^f'i