which neither grammar nor reason can account for upon any principle, but that of a real divine plurality. That the persons of God are three in number, precisely distinguished on some occasions by the personal names of the Father, the Word or Son, and the Holy Spirit, and also by different offices. That the same term is not always peculiar and proper to the same person; because the words God, Lord, Jehovah, and Father, are sometimes applied to one person, sometimes to another; while at other times they are not personal, but general names of the divine nature. That in the Lord of Hosts, sitting upon his throne, and speaking of himself in the plural to the Prophet Isaiah, there was not one person only but three; The Father, Jesus, and the Holy Ghost, all expressed under one name in the Old Testament, but personally distinguished to us by three different ones in the New, where this matter is referred to.

In the fourth and last Chapter, the passages of the Scripture, have been laid together, and made to unite their beams in one common center, the Unity of the Trinity.

Which unity is not metaphorical and figurative, but strict and real: and there can be no real unity in God, but that of his nature, essence, or substance, all of which are synonymous terms: this unity considered in itself, is altogether incomprehensible: but it is one thing to read and to know that there is a divine nature, and another thing to describe it. That it is proved to be an unity of essence; 1st, Because the three persons are all comprehended under the same individual and supreme appellation. They are the one Lord absolutely so called, the Creator of the world, and the God of Israel'. 2dly, Because they partake in common of the name Jehovah, which being interpreted means the divine Essence; and what it signifies in one person, it must also signify in the others; as truly as the singular name Adam, in its appellative capacity, expresses the common nature of all mankind. And this name neither is nor can be communicated without a contradiction to any derived or inferior nature, as well on account of its signification as its application, which is expressly restrained to one only. 3dly, It is farther proved, in that the autho

Chap. IV. Art. I. III.

IV.

c II.

rity, the secret mind, or counsel, and the power by which all things are established and directed, is ascribed to Christ and the Spirit in common with God the Father; and that in the same exercise of it, and upon the same occasions. 4thly, Because there is a participation of such divine attributes as cannot subsist but where they are original. Our understanding, if it be moderately instructed, will satisfy us there can be one only who is eternal, and possessed of holiness, truth, life, &c. in and from himself. Yet the whole Trinity is eternal, holy, true, living, and omnipresent: therefore these three were, and will be one God from everlasting to everlasting. 5thly, and lastly, Because there is a concurrence of the whole undivided Godhead in all those acts, every one of which have in them the character of a divine wisdom and omnipotence; and express such an intimate union and communion of the Holy Trinity, as the understanding of man cannot reach, and which no words can explain. For though it is and must be one God who doth all these' things, yet it is the Father, the Son, and the

b VI. c VII. d VIII. IX. X. XI. XII.

a V. e XIII. &c. ad fin.

Holy

Holy Spirit, who gave us our being, instruct and illuminate' us, lead us, speak to us, and are present with us, who give to authority the church, raise the dead, sanctify the elect, and perform every divine and spiritual operation.

This is the God revealed to us in the holy Scripture; very different from the Deity so much talked of in our systematical schemes of natural divinity; which with all its wisdom, never yet thought of a Christ or an Holy Ghost, by whom nature, now fallen and blinded, is to be reformed, exalted, and saved. The Bible we know to be the infallible word of God; the rule of our faith and obedience. I find this doctrine revealed in it, therefore I firmly believe and submit to it. And as the Liturgy of the Church of England hath affirmed the same in all its offices, and contains nothing contradictory thereto; I believe that also and hope the God whom we serve will defend it against all attempts toward reforming Christianity out of it: that the church. militant here in Earth, may continue to agree in this fundamental doctrine with the Church triumphant in heaven. For there the Angels rest not day and night, praising this ThriceHoly', blessed and glorious Trinity. They Chap. III. Art. XIX.

have neither time nor inclination to dispute against that Glory which they cannot stedfastly behold. And had we a little more humility and devotion, we should not abound so much with disputation. If in such a subject as this we trust to our own reason, and it should prove at last to have betrayed us into error, irreligion, and blasphemy; what shall we have to say in excuse for ourselves? We shall not dare to plead the dignity and strength of our rational faculties before the tribunal of Him, who came into the world to bring the wisdom of it to nought. And if the Religion of Jesus Christ is to be corrected and softened till it becomes agreeable to the natural thoughts and imaginations of the human heart, then in vain was it said Blessed is he whosoever shall not be offended

in me.

As for him, who is convinced that God is wiser than himself; who believes as he ought, and as the Catholic Church of Christ hath given him an example from the beginning; his danger lies on the other side: and while I venture to give him warning of it, I beseech him to suffer the word of exhortation, and to take in good part the faithful wounds of a friend. Let him take care then, that while

he