in the old Teftament, but perfonally diftinguished to us by three different ones in the new, where this matter is referred to.

In the fourth and laft Chapter, the paffages 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, effence, or fubftance, all of which are fynonymous terms: this unity confidered in itself, is altogether incomprehenfible: 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 effence; Ift. because the three perfons are all comprehended under the fame individual and fupreme appellation. They are the one Lord abfolutely fo called, the Creator of the world, and the God of Ifrael. 2dly, because they partake in common of the name Jehovah, which being interpreted means the divine Effence; and what it fignifies in one perfon, it must also fignifie in the others; as truly as the fingular name Adam, in its appellative capacity, expreffes the common nature of all mankind.

And this name neither

is nor can be communicated, without a contra

a Chap. IV. Art. I. III.

b IV. c II.

diction,

diction, to any derived or inferior nature, as well on account of its fignification as its application, which is exprefsly restrained to one only. 3dly, It is farther proved, in that the authoritya, the fecret mind or counfel, and the power by which all things are established and directed, is afcribed to Chrift and the Spirit in common with God the Father; and that in the fame exercise of it, and upon the fame occafions. 4thly, because there is a participation of fuch divine attributes as cannot fubfift but where they are original. Our understanding, if it be moderately instructed, will fatisfie us there can be one only who is eternal, and poffeffed of holiness, truth, life &c. in and from himself. Yet the whole Trinity is eternal, holy, true, living and omniprefent: therefore these three were and will be one God from everlasting to everlafting. 5thly and laftly, because there is a concurrence of the whole undivided Godhead in all thofe acts, every one of which have in them the character of a divine wifdom 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

a V. b VI. c VII. e XIII. &c. ad fin.

d VIII. IX. X. XI. XII,

R 2

thefe

these things, yet it is the Father, the Son, and the Holy Spirit, who gave us our being, inftruct and illuminate us, lead us, fpeak to us, and are prefent with us; who give authority to the church, raife the dead, fanctifie 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 Chrift or an Holy Ghost, by whom nature, now fallen and blinded, is to be reformed, exalted, and faved. 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 fame in all its offices, and contains nothing contradictory thereto; I believe that alfo: and hope the God whom we ferve will defend it against all attempts toward reforming Chriftianity 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, praifing this Thrice-Holy", bleffed and glorious Trinity. They have neither a Chap. III. Art. XIX.

time nor inclination to dispute against that Glory, which they cannot ftedfaftly behold. And had we a little more humility and devotion, we should not abound fo much with difputation. If, in fuch a fubject as this, we trust to our own reason, and it should prove at last to have betrayed us into error, irreligion, and blafphemy; what shall we have to fay in excuse for ourfelves? 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 Jefus Chrift is to be corrected and foftened till it becomes agreeable to the natural thoughts and imaginations of the human heart, then in vain was it faid Bleffed is he whofoever

fhall 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 fide: and while I venture to give him warning of it, I befeech him to Suffer the word of exhortation, and to take in good part the faithfull wounds of a friend. Let him take care then, that while he values his orthodoxy, he be not led unawares to overvalue it, by drawing falfe conclufions from it, and con

ceiting

ceiting himself to be already perfect. If he knows and believes in the true God, he doth well: but let not that which is an honour to him be any encouragement to difhonour God; the knowlege of whom will only ferve to encrease our condemnation, if we live in any luft of concupifcence, even as the Gentiles who knew him not. And though it be the faith of a Christian, and not his morality, that diftinguishes him from the rest of mankind; yet that faith must appear in the conduct of his life; even as love to a friend is best witneffed by a readiness to do him fervice. It is true, the fervice is not the love, nor of equal value with it; yet the love that refuses the fervice will be accounted as nothing. The mystery of faith is an invaluable treasure; but the veffel that contains it must be clean and undefiled; it must be held in a pure confcience; as the manna, that glorious fymbol of the word of faith preached to us by the Gofpel, was confined to the Tabernacle, and preferved in a veffel of gold. A mind that is conformed to this world, and given up to its pleasures, though it repeat the Creed without questioning a fingle article of it, will be abhorred in the fight of God, as a veffel unfit for the mafter's ufe; and unworthy, becaufe unprepared, to ftand in the most holy place. It is the great excellence of faith, that it

can