(owen, trinity. part 5) same God which worketh all in all." Neither does a denial of his divine being and distinct existence leave any tolerable sense unto these expressions. For read the words of the first place from the mind of the Socinians, and see what is it that can be gathered from them, "Baptizing them in the name of the Father, and of the Son, and of the virtue or efficacy of the Father." Can any thing be more assonant from faith and reason than this absurd expression? and yet it is the direct sense, if it be any, that these men put upon the words. To join a quality with acknowledged persons, and that in such things and cases as wherein they are proposed under a personal consideration, is a strange kind of mystery. And the like may be manifested concerning the other places. Secondly. He also has the names proper to a divine person only; for he is expressly called "God," Acts 5. He who is termed the "Holy Ghost," verse 3, and the "Spirit of the Lord," verse 9, is called also "God," verse 4. Now, this is the name of a divine person, on one account or other. The Socinians would not allow Christ to be called God were he not a divine person, though not by nature, yet by office and authority. And I suppose they will not find out an office for the Holy Ghost, whereunto he might be exalted, on the account whereof he might become God, seeing this would acknowledge him to be a person, which they deny. So he is called the "Comforter," John 16: 7. A personal appellation this is also; and because he is the Comforter of all God's people, it can be the name of none but a divine person. In the same place, also, it is frequently affirmed, that he shall come, that he shall and will do such and such things; all of them declaring him to be a person. Thirdly. He has personal properties assigned unto him; as a will, 1 Cor. 12: 11, "He divideth to every man severally as he will;" and understanding, 1 Cor. 2: 10, "The Spirit searcheth all things, yea, the deep things of God;" - as also, all the acting that are ascribed unto him are all of them such as undeniably affirm personal properties in their principal and agent. For, - Fourthly. He is the voluntary author of divine operations. He of old cherished the creation, Gen. 1: 2, "The Spirit of God moved upon the face of the waters." He formed and garnished the heavens. He inspired, acted, and spoke, in and by the prophets, Acts 28: 25, "Well spake the Holy Ghost by Esaias the prophet unto our fathers;" 2 Pet. 1: 21, "The prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost." He regenerates, enlightens, sanctifies, comforts, instructs, leads, guides, all the disciples of Christ, as the Scriptures everywhere testify. Now, all these are personal operations, and cannot, with any pretence of sobriety or consistency with reason, be constantly and uniformly assigned unto a quality or virtue. He is, as the Father and Son, God, with the properties of omniscience and omnipotence, of life, understanding, and will; and by these properties, works, acts, and produces effects, according to wisdom, choice, and power. Fifthly. The same regard is had to him in faith, worship, and obedience, as unto the other persons of the Father and Son. For our being baptized into his name, is our solemn engagement to believe in him, to yield obedience to him, and to worship him, as it puts the same obligation upon us to the Father and the Son. So also, in reference unto the worship of the church, he commands that the ministers of it be separated unto himself; Acts 13: 2, "The Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them;" verse 4, "So they, being sent forth by the Holy Ghost, departed;" - which is comprehensive of all the religious worship of the church. And on the same account is he sinned against, as Acts 5: 3, 9, 9; for there is the same reason of sin and obedience. Against whom a man may sin formally and ultimately, him he is bound to obey, worship, and believe in. And this can be no quality, but God himself. For what may be the sense of this expression, "Thou hast lied to the efficacy of God in his operations" or how can we be formally obliged unto obedience to a quality? There must, then, an antecedent obligation unto faith, trust, and religious obedience be supposed, as the ground of rendering a person capable of being guilty of sin towards any; for sin is but a failure in faith, obedience, or worship. These, therefore, are due unto the Holy Ghost; or a man could not sin against him so signally and fatally as some are said to do in the foregoing testimonies. I say, therefore, unto this part of our cause, as unto the other, that unless we will cast off all reverence of God, and, in a kind of atheism which, as I suppose, the prevailing wickedness of this age has not yet arrived unto, say that the Scriptures were written on purpose to deceive us, and to lead us into mistakes about, and misapprehensions of, what it proposes unto us, we must acknowledge the Holy Ghost to be a substance, a person, God; yet distinct from the Father and the Son. For to tell us, that he will come unto us, that he will be our comforter, that he will teach us, lead us, guide us; that he spoke of old in and by the prophets, - that they were moved by him, acted by him; that he "searcheth the deep things of God," works as he will; that he appoints to himself ministers in the church; - in a word, to declare, in places innumerable, what he has done, what he does, what he will do, what he says and speaks, how he acts and proceeds, what his will is, and to warn us that we grieve him not, sin not against him, with things innumerable of the like nature; and all this while to oblige us to believe that he is not a person, a helper, a comforter, a searcher, a willer, but a quality in some especial operations of God, or his power and virtue in them, were to distract men, not to instruct them, and leave them no certain conclusion but this, that there is nothing certain in the whole book of God. And of no other tendency are these and the like imaginations of our adversaries in this matter. But let us briefly consider what is objected in general unto the truth we have confirmed: - They say, then, "The Holy Spirit is said to be given, to be sent, to be bestowed on men, and to be promised unto them: and therefore it cannot be that he should be God; for how can any of these things he spoken of God?" I answer, First, As the expressions do not prove him to be God (nor did ever any produce them to that purpose), yet they undeniably prove him to be a person, or an intelligent, voluntary agent, concerning whom they are spoken and affirmed. For how can the power of God, or a quality, as they speak, be said to be sent, to be given, to be bestowed on men? So that these very expressions are destructive to their imaginations. Secondly. He who is God, equal in nature and being with the Father, may be promised, sent, and given, with respect unto the holy dispensation and condescension wherein he has undertaken the office of being our comforter and sanctifier. Thirdly. The communications, distributions, impartings, divisions of the Spirit, which they mention, as they respect the object of them, or those on whom they were or are bestowed, denote only works, gifts, operations, and effects of the Spirit; the rule whereof is expressed, 1 Cor. 12: 11. He works them in whom he will, and as he will. And whether these and the like exceptions, taken from acting and operations which are plainly interpreted and explained in sundry places of Scripture, and evidently enough in the particular places where they are used, are sufficient to impeach the truth of the revelation before declared, all who have a due reverence of God, his word, and truths, will easily understand and discern. These things being declared in the Scripture concerning the Father, the Son, and the Holy Ghost, it is, moreover, revealed, "And these three are one;" that is, one God, jointly to be worshipped, feared, adored, believed in, and obeyed, in order unto eternal life. For although this does absolutely and necessarily follow from what is declared and has been spoken concerning the one God, or oneness of the Deity, yet, for the confirmation of our faith, and that we may not, by the distinct consideration of the three be taken off from the one, it is particularly declared that "these three are one;" that one, the one and same God. But whereas, as was said before, this can no otherwise be, the testimonies given whereunto are not so frequently multiplied as they are unto those other heads of this truth, which, through the craft of Satan, and the pride of men, might be more liable to exceptions. But yet they are clear, full, and distinctly sufficient for faith to acquiesce in immediately, without any other expositions, interpretations or arguments, beyond our understanding of the naked importance of the words. Such are they, of the Father [and] the Son, John 10: 30, "I and my Father are one;" - Father, Son, and Spirit, 1 John 5: 7, "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one." Matt. 28: 19, "Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." For if those into whose name we are baptized be not one in nature, we are by our baptism engaged into the service and worship of more gods than one. For, as being baptized, or sacredly initiated, into or in the name of any one, does sacramentally bind us unto a holy and religious obedience unto him, and in all things to the avowing of him as the God whose we are, and whom we serve, as here we are in the name of the Father, Son, and Spirit; so if they are not one God, the blasphemous consequence before mentioned must unavoidably be admitted: which it also must upon the Socinian principle, who, whilst of all others they seem to contend most for one God, are indeed direct polytheists, by owning others with religious respect, due to God alone, which are not so. Once more: It is revealed, also, that these three are distinct among themselves, by certain peculiar relative properties, if I may yet use thee terms. So that they are distinct, living, divine, intelligent, voluntary principles of operation or working, and that in and by internal acts one towards another, and in acts that outwardly respect the creation and the several parts of it. Now, this distinction originally lies in this, - that the Father begets the God, and the Son is begotten of the Father, and the Holy Spirit proceeds from both of them. The manner of these things, so far as they may be expressed unto our edification, shall afterwards be spoken to. At present it suffices, for the satisfaction and confirmation of our faith, that the distinctions named are clearly revealed in the Scripture, and are proposed to be its proper object in this matter: - Ps. 2: 7, "Thou art my Son, this day have I begotten thee." Matt. 16: 16, "Thou art the Christ, the Son of the living God." John 10: 14, "We beheld his glory, the glory as of the only begotten of the Father." Verse 18, "No man has seen God at any time; the only begotten Son, which is in the bosom of the Father, he has declared him." John 5: 26, "For as the Father has life in himself, so has he given to the Son to have life in himself." 1 John 5: 20, "The Son of God is come, and has given us an understanding." John 15: 26, "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceeds from the Father, he shall testify of me." Now, as the nature of this distinction lies in their mutual relation one to another, so it is the foundation of those distinct acting and operations whereby the distinction itself is clearly manifested and confirmed. And these acting, as was said, are either such as where one of them is the object of another's acting, or such as have the creature for their object. The first sort are testified unto, Ps. 110: l; John 10: 18, 5: 20, 17: 5; 1 Cor. 2: 10, 11; Prov. 8: 22; most of which places have been before recited. They which thus know each other, love each other, delight in each other, must needs be distinct; and so are they represented unto our faith. And for the other sort of acting, the Scripture is full of the expressions of them. See Gen. 19: 24; Zech 2: 8; John 5: 17; 1 Cor. 12: 7-11; 2 Cor. 8: 9. Our conclusion from the whole is, - that there is nothing more fully expressed in the Scripture than this sacred truth, that there is one God, Father, Son, and Holy Ghost; which are divine, distinct, intelligent, voluntary, omnipotent principles of operation and working: which whosoever thinks himself obliged to believe the Scripture must believe; and concerning others, in this discourse, we are not solicitous. This is that which was first proposed, - namely, to manifest what is expressly revealed in the Scripture concerning God the Father, Son, and Holy Ghost; so as that we may duly believe in him, yield obedience unto him, enjoy communion with him, walk in his love and fear, and so come at length to be blessed with him for evermore. Nor does faith, for its security, establishment, and direction, absolutely stand in need of any farther exposition or explanation of these things, or the use of any terms not consecrated to the present service by the Holy Ghost. But whereas it may be variously assaulted by the temptations of Satan, and opposed by the subtle sophisms of men of corrupt minds; and whereas it is the duty of the disciples of Christ to grow in the knowledge of God, and our Lord and Saviour Jesus Christ, by an explicit apprehension of the things they do believe, so far as they are capable of them; this doctrine has in all ages of the church been explainer and taught in and by such expressions, terms and propositions, as farther declare what is necessarily included in it, or consequent unto it; with an exclusion of such things, notions, and apprehensions, as are neither the one nor the other. This I shall briefly manifest, and then vindicate the whole from some exceptions, and so close this dissertation. [First.] That God is one, was declared and proved. Now this oneness can respect nothing but the nature, being, substance, or essence of God. God is one in this respect. Some of these words, indeed, are not used in the Scripture; but whereas they are of the same importance and signification, and none of them include any thing of imperfection, they are properly used in the declaration of the unity of the Godhead. There is mention in the Scripture of the Godhead of God, Rom. 1: 20, "His eternal power and Godhead;" and of his nature, by excluding them from being objects of our worship who are not God by nature, Gal. 4: 8. Now, this natural godhead of God is his substance or essence, with all the holy, divine excellencies which naturally and necessarily appertain whereunto. Such are eternity, immensity, omnipotence, life, infinite holiness, goodness, and the like. This one nature, substance, or essence, being the nature, substance, or essence of Gad, as God, is the nature, essence, and substance of the Father, Son, and Spirit; one and the same absolutely in and unto each of them: for none can be God, as they are revealed to be, but by virtue of this divine nature or being. Herein consists the unity of the Godhead. Secondly. The distinction which the Scripture reveals between Father, Son, and Spirit, is that whereby they are three hypostases or persons, distinctly subsisting in the same divine essence or being. Now, a divine person is nothing but the divine essence, upon the account of an especial property, subsisting in an especial manner. As in the person of the Father there is the divine essence and being, with its property of begetting the Son, subsisting in an especial manner as the Father, and because this person has the whole divine nature, all the essential properties of that nature are in that person. The wisdom, the understanding of God, the will of God, the immensity of God, is in that person, not as that person, but as the person is God. The like is to be said of the persons of the Son and of the Holy Ghost. Hereby each person having the understanding, the will, and power of God, becomes a distinct principle of operation; and yet all their acting ad extra being the acting of God, they are undivided, and are all the works of one, of the selfsame God. And these things do not only necessarily follow, but are directly included, in the revelation made concerning God and his subsistence in the Scriptures. [Thirdly.] There are, indeed, very many other things that are taught and disputed about this doctrine of the Trinity; as, the manner of the eternal generation of the Son, - of the essence of the Father. - of the procession of the Holy Ghost, and the difference of it from the generation of the Son, - of the mutual in-being of the persons, by reason of their unity in the same substance or essence, - the nature of their personal subsistence, with respect unto the properties whereby they are mutually distinguished; - all which are true and defensible against all the sophisms of the adversaries of this truth. Yet, because the distinct apprehension of them, and their accurate expression, is not necessary unto faith, as it is our guide and principle in and unto religious worship and obedience, they need not here be insisted on. Nor are those brief explications themselves before mentioned so proposed as to be placed immediately in the same rank or order with the original revelations before insisted on, but only are pressed as proper expressions of what is revealed, to increase our light and farther our edification. And although they cannot rationally be opposed or denied, nor ever were by any, but such as deny and oppose the things themselves as revealed, yet they that do so deny or oppose them, are to be required positively, in the first place, to deny or disapprove the oneness of the Deity, or to prove that the Father, or Son, or Holy Ghost, in particular, are not God, before they be allowed to speak one word against the manner of the explication of the truth concerning them. For either they grant the revelation declared and contended for, or they do not. If they do, let that concession be first laid down, namely, - that the Father, Son, and Spirit, are one God and then let it be debated, whether they are one in substance and three in persons, or how else the matter is to be stated. If they deny it, it is a plain madness to dispute of the manner of any thing, and the way of expressing it, whilst the thing itself is denied to have a being; for of that which is not, there is neither manner, property, adjunct, nor effect. Let, then, such persons as this sort of men are ready to attempt with their sophistry, and to amuse with cavils about persons, substances, subsistence, and the like, desire to know of them what it is that they would be at. What would they deny? What would they disapprove? Is it that God is one? Or that the Father is God, or the Son, or the Holy Ghost is so? If they deny or oppose either of these, they have testimonies and instances of divine revelation, or may have, in a readiness, to confound the devil and all his emissaries. If they will not do so, if they refuse it, then let them know that it is most foolish and unreasonable to contend about expressions and explications of any thing, or doctrine, about the manner, respects, or relations of any thing, until the thing itself, or doctrine, be plainly confessed or denied. If this they refuse, as generally they do and will (which I speak upon sufficient experience), and will not be induced to deal openly, properly, and rationally, but will keep to their cavils and sophisms about terms and expressions, all farther debate or conference with them may justly, and ought, both conscientiously and rationally, to be refused and rejected. For these sacred mysteries of God and the gospel are not lightly to be made the subject of men's contests and disputations. But as we dealt before in particular, so here I shall give instances of the sophistical exceptions that are used against the whole of this doctrine, and that with respect unto some late collections and representations of them; from whence they are taken up and used by many who seem not to understand the words, phrases, and expressions themselves, which they make use of. The sum of what they say in general is, - 1. "How can these things be? How can three be one, and one be three Every person has its own substance; and, therefore, if there be three persons, there must be three substances, and so three Gods." Answer. Every person has distinctly its own substance, for the one substance of the Deity is the substance of each person, so it is still but one; but each person has not its own distinct substance, because the substance of them all is the same, as has been proved. 2. They say, "That if each person be God, then each person is infinite, and there being three persons, there must be three infinites." Ans. This follows not in the least; for each person is infinite as he is God. All divine properties, such as to be infinite is, belong not to the persons on the account of their personality, but on the account of their nature, which is one, for they are all natural properties. 3. But they say, "If each person be God, and that God subsist in three persons, then in each person there are three persons or Gods." Ans. The collusion of this sophism consists in that expression, "be God" and "that God." In the first place the nature of God is intended; in the latter, a singular person. Place the words intelligibly, and they are thus: - If each person be God, and the nature of God subsists in three persons, then in each person there are three persons; and then the folly of it will be evident. 4. But they farther infer, "That if we deny the persons to be infinite, then an infinite being has a finite mode of subsisting, and so I know not what supposition they make hence; that seeing there are not three infinites, then the Father, Son, and Spirit are three unites, that make up an infinite." The pitiful weakness of this cavil is open to all; for finite and infinite are properties and adjuncts of beings, and not of the manner of the subsistence of any thing. The nature of each person is infinite, and so is each person because of that nature. Of the manner of their subsistence, finite and infinite cannot be predicated or spoken, no farther than to say, an infinite being does so subsists. 5. "But you grant," say they, "that the only true Good is the Father, and then if Christ be the only true God, he is the Father." Ans. We say, the only true God is Father, Son, and Holy Ghost. We never say, the Scripture never says, that the Father only is the true God; whence it would follow, that, he that is the true God is the Father. But we grant the Father to be the only true God; and so we say is the Son also. And it does not at all thence follow that the Son is the Father; because, in saying the Father is the true God, we respect not his paternity, or his paternal relation to his Son, but his nature, essence, and being. And the same we affirm concerning the other persons. And to say, that because each person is God, one person must be another, is to crave leave to disbelieve what God has revealed, without giving any reason at all for their so doing. But this sophism being borrowed from another, namely, Crellius, who insisted much upon it, I shall upon his account, and not on theirs, who, as far as I can apprehend, understand little of the intendment of it, remove it more fully out of the way. It is proposed by him in way of syllogism, thus, "The only true God is the Father; Christ is the only true God therefore he is the Father." Now, this syllogism is ridiculously sophistical. For, in a categorical syllogism the major proposition is not to be particular, or equipollent to a particular; for, from such a proposition, when any thing communicable to more is the subject of it, and is restrained unto one particular, nothing can be inferred in the conclusion. But such is this proposition here, The only true God is the Father. It is a particular proposition, wherein the subject is restrained unto a singular or individual predicate, though in itself communicable to more. Now, the proposition being so made particular, the terms of the subject or predicate are supposed reciprocal, - namely, that one God, and the Father, are the same; which is false, unless it be first proved that the name God is communicable to no more, or no other, than is the other term of Father: which to suppose, is to beg the whole question; for the only true God has a larger signification than the term of Father or Son. So that, though the only true God be the Father, yet every one who is true God is not the Father. Seeing, then, that the name of God here supplies the place of a species, though it be singular absolutely, as it respects the divine nature, which is absolutely singular and one, and cannot be multiplied, yet in respect of communication it is otherwise; it is communicated unto more, - namely, to the Father, Son, and Holy Ghost. And, therefore, if any thing be intended to be concluded from hence, the proposition must be expressed according to what the subject requires, as capable of communication or attribution to more than one, as thus: Whoever is the only true God is the Father; - which proposition these persons and their masters shall never be able to prove. I have given, in particular, these strictures thus briefly upon these empty sophisms; partly because they are well removed already, and partly because they are mere exscriptions out of an author not (continued in part 6...) ---------------------------------------------------- file: /pub/resources/text/ipb-e/epl-01: owent-05.txt .
