A calm and sober enquiry concerning the possibility of a Trinity in the Godhead in a letter to a person of worth : occasioned by the lately published considerations on the explications of the doctrine of the Trinity by Dr. Wallis, Dr. Sherlock, Dr. S--th, Dr. Cudworth, &c. ... Howe, John, 1630-1705. 1694 Approx. 156 KB of XML-encoded text transcribed from 73 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A44670 Wing H3018 ESTC R10702 12198941 ocm 12198941 56066 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44670) Transcribed from: (Early English Books Online ; image set 56066) Images scanned from microfilm: (Early English books, 1641-1700 ; 763:23) A calm and sober enquiry concerning the possibility of a Trinity in the Godhead in a letter to a person of worth : occasioned by the lately published considerations on the explications of the doctrine of the Trinity by Dr. Wallis, Dr. Sherlock, Dr. S--th, Dr. Cudworth, &c. ... Howe, John, 1630-1705. [2], 141, [1] p. Printed by J. Astwood for Tho. Parkhurst ..., London : 1694. Advertisement: p. 141-[1] at end. Attributed to John Howe by Wing. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Wallis, John, 1616-1703. -- Considerations on the explications of the doctrine of the Trinity. Trinity -- Early works to 1800. 2004-10 TCP Assigned for keying and markup 2004-11 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Emma (Leeson) Huber Sampled and proofread 2005-01 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A Calm and Sober ENQUIRY Concerning The Possibility OF A TRINITY in the Godhead : IN A LETTER to a Person of Worth. Occasioned By the lately Published Considerations on the Explications of the Doctrine of the Trinity : By Dr. Wallis , Dr. Sherlock , Dr. S — th , Dr. Cudworth , &c. Together with Certain Letters ( hitherto unpublished ) formerly Written to the Reverend Dr. Wallis on the same Subject . LONDON , Printed by J. Astwood for Tho. Parkhurst at the Bible and 3 Crowns at the lower End of Cheapside , near Mercers . Chappel , 1694. A CALM DISCOURSE OF THE Trinity in the Godhead , &c. SIR , I Intend not this Discourse shall be concern'd in what this Author hath said of the several Explications given by the Persons named on his Title-page . The only thing it is design'd for , is the Discoursing with him that single Point which he refers to in his 29th . and 30th . pages , and which in this Controversie , is on all hands confessed to be the Cardinal one , viz. Whether a Trinity in the Godhead be possible or no ? I put not the Question about three Persons ; both because I will not , in so short a Discourse as I intend to make this , be engaged in discussing the unagreed Notion of a Person ; and because the Scripture lays not that Necessity upon me , ( tho' I do not think the use of that term , in this affair , either blameable or indefensible . ) But I shall enquire whether the Father , the Son ( or Word ) and the Holy Ghost cannot possibly admit of sufficient distinction from one another to answer the parts and purposes severally assigned them by the Scripture , in the Christian Oeconomy , and yet be each of them God , consistently with this most inviolable and indubitable truth [ that there can be but one God. ] This Author concludes it to be impossible in the mentioned Pages of his Discourse , and thereupon seems to judg it Necessary that two of them be excluded the Godhead , as many others ( some going the Arian , some the Photinian , more lately called the Socinian way ) have done before him . He acknowledges pag. 30. col . 1. there may be [ some Secret revealed by God , because it was above Humane Capacicity to discover it ; and sometimes also to comprehend how it can be ] But adds [ there is a vast difference between my not being able to conceive how a thing should be , and a clear apprehension , and sight that it cannot be . ] What he says thus far is unexceptionable , and I heartily concur with him in it . But for what he subjoyns , ( wherein he might have spoken his Mind of the Matter in Controversie with as much Advantage to his Cause , without reflecting upon his Adversaries , as if they considered these things either with no intention , or with no sincerity , not allowing them even the never so little of the one or the other ) that [ three distinct almighty and alknowing Persons , should be but one Almighty , or but One All-knowing , or but one God , a Man ( who considers with never so little intention and sincerity ) clearly sees that it cannot be . In short , that it is not a Mystery , but ( as Dr. South speaks ) an absurdity and a contradiction . ] This is that I would consider with him , if he will affix these words of his [ a Man who considers , &c. ) clearly sees it cannot be ; and it is an absurdity and a contradiction ] to the Question as I have set it down above . In the mean time he cannot be ignorant that as he hath represented the matter , he hath here either not truly , ( or at least not fairly ) given the sense of any of them whom he pretended to oppose . For when by those words , But that three Divine Persons , or that three distinct almighty and allknowing Persons should be but one Almighty , but one Allknowing , or but One God , he would slily insinuate to his unwary and less attentive Reader that the same Men held three Almighties , and but One ; He well knows , and elsewhere confesses ( tho' he might suppose that some Readers would not be at leisure to compare one place of his Writings with another , but hastily run away with the apprehension , that such as were not of his mind spake nothing but Nonsense and Contradictions ) that not only his later Opposers since P. Lumbard , as he speaks , but divers much more ancient , as Athanasius , and the rest of the Nicene Fathers , &c. deny'd three Almighties , tho' they affirmed each of the Persons to be Almighty , understanding Omnipotency ( as they do Omnisciency ) to be an attribute not of the person , as such , but of the essence , as such , which they affirm to be but One , i. e. that they are each of them almighty , by communication in one and the same almighty essence . And if their Sentiment be so very absurd , he needed the less to fear representing it as it is . And the other who seems to grant three Almighties , doth never say there is but one Almighty ; tho' such say too there is but One God , placing the Unity of the Godhead in somewhat else , as he hath himself taken Notice ; which is remote from express Self-contradiction also . But I shall concern my self no further about the one or the other of these ways of explaining the Doctrine of the three Persons . Only shall enquire concerning the possibility of such a Trinity in the Godhead as was above expressed , requiting the uncharitableness of this Author , in imputing carelesness or insincerity to all , that think it possible , with so much Charity , as to believe he would not ( against the plain tenour of Scripture ) have rejected the Doctrine of the Trinity ( as he professes to do that of the Incarnation ) if he had not thought it every way impossible . And here I premise 1. That the present Undertaking is not to shew that the Father , Son and Holy Ghost are three , and but One , in the same respect , which I would adventure ( in this Authors words ) to say , no Man that considers with never so little Intention and Sincerity , would offer at . But when they are supposed to be but One , in respect of Deity , they are thought to be three in some other respect . 2. That what I now design is only to represent this matter as possible to be some way , and in the way here proposed for ought we know , not as definitely certain , to be this way or that . The former is enough to our present purpose , i. e. if any way it can be conceived , without absurdity or contradiction , that these may be three with sufficient distinction to found the distinct Attributes which the Scriptures do severally give them , so as some things may be affirmed of some one , and not be affirmed of the other of them , and yet their Unity in Godhead be conserved , our Point is gained ; and the clamour of this ( and every other ) Opposer ought to cease , for our asserting what every one that considers clearly sees cannot be . Now , so much being forelaid , that we may proceed with clearness and satisfaction of mind [ If we would understand whether it be possible that these three may be sufficiently distinguished for the mentioned purpose , and yet be one in Godhead , or in Divine Being ; we are to recollect our selves , and consider what we are wont , and find our selves indispensably obliged to conceive of that ever blessed Being , and what is with less certainty or evidence said or thought of it . Therefore , I. We cannot but acknowledge that whereas we do with greatest certainty and clearness conceive of it as an intellectual Being , comprehensive ( with that ) of infinite and universal perfection , so we do ( most expresly , tho' this be imply'd in universal perfection ) conclude it a Being most necessarily existent ; which God hath himself been pleased to signifie to us by the appropriated Name I am , or I am what I am . Hereby is this most excellent of Beings infinitely , distinguished from all Creatures , or from the whole Creation . All created being is meerly contingent , i. e. ( according to the true Notion of Contingency ) dependent upon will and pleasure . So he hath himself taught us to distinguish ; and with such distinction to conceive of the Creation , Rev. 4. 11. Thou hast made all things , and for [ or by , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] thy pleasure [ or Will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] they are , or were created . Whatsoever being is necessarily existent , the excellency of its Nature being such , as that it was necessary to it to exist , or impossible not to exist , is God , or is Divine being . [ Notwithstanding what some have imagined of necessary matter , we might adventure to affirm this universally of all necessary being that it is Divine , taking it to be plainly demonstrable , and to have been demonstrated beyond all contradiction , by the learned Dr. Cudworth , and many others long before him . And doubt not to evince ( tho' that is not the present business ) that supposing the imagination of necessary matter were true , this sensible World could never possibly have been made of it , by any power whatsoever ; the only pretence for which it is imagined . But if any have a mind to make this a Dispute , to avoid being unseasonably involved in it at this time , it will serve my present purpose to assert only , whatsoever intellectual Being is necessarily existent is divine . And on the other hand , whatsoever being is contingent , i. e. such as that it depended on a meer intervening act of will , ( viz. even the sovereign and supream will ) whether it should be or not be , is created , or is creature . II. Whatsoever simplicity the ever blessed God hath by any express Revelation claimed to himself , or can by evident and irrefragable Reason be demonstrated to belong to him , as a Perfection , we ought humbly and with all possible reverence and adoration , to ascribe to him . But such simplicity as he hath not claimed , as is arbitrarily ascribed to him by over-bold , and adventurous Intruders into the deep and most profound arcana of the divine Nature , such as can never be proved to belong to him , or to be any real Perfection , such as would prove an imperfection , and a blemish , would render the divine Nature less intelligible , more impossible to be so far conceived as is requisite , as would discompose and disturb our Minds , confound our Conceptions , make our apprehension of his other known Perfections less distinct or inconsistent , render him less adorable , or less an Object of Religion , or such as is manifestly unreconcileable with his plain affirmations concerning himself , we ought not to impose it upon our selves , or be so far impos'd upon , as to ascribe to him such simplicity . It would be an over-officious and too meanly servile Religiousness to be aw'd by the Sophistry of presumptuous Scholastick Wits , into a Subscription to their confident determinations concerning the Being of God , that such and such things are necessary or impossible thereto , beyond what the plain undisguised reason of things , or his own express Word do evince . To imagine a Sacredness in their rash Conclusions , so as to be afraid of searching into them , or of examining whether they have any firm and solid ground or bottom . To allow the Schools the making of our Bible , or the forming of our Creed , who license ( and even sport ) themselves to Philosophize upon the Nature of God with as petulant , and irreverent a Liberty , as they would upon a Worm , or any the meanest Insect , while yet they can pronounce little with certainty even concerning that , hath nothing in it either of the Christian or the Man. It will become as well as concern us , to disencumber our Minds , and release them from the entanglements of their unproved dictates ; whatsoever authority they may have acquired , only by having been long , and commonly , taken for granted . The more reverence we have of God , the less we are to have for such men , as have themselves expressed little . III. Such as have thought themselves obliged by the plain Word of God to acknowledge a Trinity in the God-head , viz. of Father , Son , and H. Ghost , but withall to diminish the distinction of the one from the other , so as even to make it next to nothing , by reason of the straits into which unexamined Maxims have cast their Minds , concerning the Divne Simplicity ; have yet not thought that to be absolute or omnimodous . For the allowing of three somewhats in the divine nature ( and what less could have been said ? ) cannot consist with absolute Simplicity in all respects , inasmuch as they cannot be three without differing , in some refpect , from one another . Since therefore there is a necessity apprehended of acknowledging three such somewhats in the Godhead , both because the Word of God ( who best understands his own Nature ) doth speak of three in it so plainly , that without notorious violence , it cannot be understood otherwise , and because it affirms some things of one or other of them , which it affirms not of the rest ; it will therefore be necessary to admit a true distinction between them , otherwise they cannot be three , and safe to to say there is so much , as is requisite to found the distinct affirmations , which we find in Gods word , concerning this or that , apart from the other ; otherwise we shall , in effect , deny what God affirms ; and modest to confess that how great the distinction is , with precise and particular limitation , we do not know nor dare be curious to determine or enquire : only that as it cannot be less , than is sufficient to sustain distinct predicates or attributions ; so it cannot be so great , as to intrench upon the Unity of the Godhead . Which limits , on the one hand , and the other , God hath himself plainly set us . IV. Therefore since we may offend very highly by an arrogant pretence to the knowledge we have not , but shall not offend by confessing the ignorance which we cannot ( and therefore need not ) remedy . We should abstain from confident Conclusions in the dark , and at random , especially concerning the Nature of God ; and for instance from saying , we clearly see a sufficient distinction of Father , Son , and Spirit , in the Godhead cannot be , or is impossible . It expresses too little Reverence of God , as if his being had any , or so narrow , limits as to be presently seen thorough ; an over-magnifying Opinion of our selves , as if our Eye could penetrate that vast and sacred darkness , or the glorious light ( equally impervious to us ) wherein God dwells ; too great rudeness to the rest of Men , more than implicitly representing all Mankind besides as stark blind , who can discern nothing of what we pretend clearly to see . And it is manifest this cannot be said to be impossible , upon any other Pretence , but that it consists not with the Unity of the Godhead , in opposition to the multiplication thereof , or with that simplicity , which stands in opposition to the concurrence of all Perfections therein , with distinction greater than hath been commonly thought to belong to the Divine Nature . For the former we are at a certainty : But for the latter how do we know what the Original , Natural State of the Divine Being is , in this respect ? or what simplicity belongs to it ? or what it may contain or comprehend in it , consistently with the Unity thereof ; or so , but that it may still be but one Divine Being ? What distinction , and unity ( conserved together ) we can have , otherwise , an Idéa of , without any apprehended inconsistency , absurdity or contradiction , we shall rashly pronounce to be impossible ( or somewhat imperfectly resembled thereby ) in the Divine Being , unless we understood it better than we do . Some prints and characters of that most perfect Being may be apprehended in the creatures , especially that are intelligent ; such being expresly said to have been made in the Image of God. And if here we find Oneness , with distinction , meeting together in the same created intelligent being , this may assist our Understandings in conceiving what is possible to be ( in much higher Perfection ) tho not to the concluding what certainly is , in the uncreated . V. Waving the many artificial Unions of distinct things , that united , and continuing distinct , make one thing , under one Name , I shall only consider what is natural , and give instance in what is nearest us , our very selves ; tho the truth is , we know so little of our own Nature , that it is a strange assuming when we confidently determine what is impossible to be in the divine Nature , besides what he hath told us , or made our own Faculties plainly tell us is so ; ( and what he hath made any mans Faculties to tell him , he hath made all mens that can use them . ) But so much we manifestly find in our selves , that we have three Natures in us very sufficiently distinguishable , and that are intimately united , the vegetative , sensitive , and the intellective . So that notwithstanding their manifest distinction , no one scruples when they are united , to call the whole the humane nature . Or if any make a difficulty , or would raise a Dispute about the distinction of these three Natures , I for the present content my self with what is more obvious , not doubting to reach my mark by degrees , viz. that we are made up of a mind , and a body , somewhat that can think , and somewhat that cannot ; sufficiently distinct , yet so united , that not only every one ( without hesitation ) calls that thing made up of them one man ; but also every one that considers deeply , will be transported with wonder by what more-than-magical knot or tye , two things so little a-kin , should be so held together , that the one that hath the power of will and choice cannot sever it self , and return into the same union with the other at pleasure . But , VI. Since we find this is a thing actually done , the making up of two things of so different Natures into one thing , that puts the matter out of doubt that this was a thing possible to be done , 't was what God could do , for he hath done it . And if that were possible to him , to unite two things of so very different natures into one thing ; let any colourable reason be assigned me why it should not be as possible to him , to unite two things of a like nature . i. e. If it were possible to him to unite a spirit and a body , why is it less possible to him to have united two spirits ? And then I further enquire , If it were possible to him to unite two , would it not be as possible to unite three ? Let Reason here be put upon its utmost stretch , and tell me what in all this is less possible than what we see is actually done ! Will any man say two or three spirits united , being of the same nature , will mingle , be confounded , run into one another , and lose their distinction ? I ask , supposing them to pre-exist apart , antecedently to their Union ; are they not now distinguished by their own individual essences , let them be as much united as our Souls and Bodies are , why should they not as much remain distinct by their singular essences ? There is no more hazard of their losing their distinction , by the similitude of their natures , than of our Soul and Body's transmuting one another by their dissimilitude . I know not but the dictates of so vogued an Author with many in this Age , as Spinosa , may signifie somewhat with some into whose hands this may fall ; who ( with design bad enough ) says , that , from whence one might collect the remaining distinction of two things of the same nature in such a supposed union , were the more easily conceivable of the two , i. e. than of two things of different natures . For in his Posthumous Ethicks , de Deo , He lays this down in Explication of his second Definition , [ Cogitatio aliâ cogitatione terminatur . At corpus non terminatur cogitatione , nec cogitatio corpore . ] Some may regard him in this , and it would do our business . For my patt , I care not to be so much beholden to him ; for it would , at the long run , overdo it ; and I know his meaning . But I see not but two congenerous natures are equally capable of being united , retaining their distinction , as two of a different kind , and that sufficiently serves the present purpose . However , let any man tell me , why it should be impossible to God so to unite three spirits , as by his own power to fix their limits also , and by a perpetual Law inwrought into their distinct beings to keep them distinct , so that they shall remain everlastingly united , but not identifyed ; and by vertue of that union , be some one thing ( which must , yet , want a name ) as much , and as truly , as our Soul and Body united do constitute one man. Nor is it now the question , whether such an union would be convenient or inconvenient , apt or inept ; but all the question is whether it be possible or impossible ; which is as much as we are concerned in at this time . But you will say , suppose it be possible , to what purpose is all this ? How remote is it from the supposed Trinity in the Godhead ? You will see to what purpose it is by and by . I therefore adde , VII . That if such an Union of three things ( whether of like , or of different Natures ) so as that they shall be truly one thing , and yet remain distinct , tho united , can be effected , ( as one may with certainty pronounce , there is nothing more impossible , or unconceivable in it , than we find is actually done ) then it is not intrinsecally impossible , or objectively ; it is not impossible in it self . No power can effect what is simply , and in it self impossible . There is therefore no contradiction , no repugnancie , or inconsistencie , as to the thing , nor consequently any shadow of absurdity in the conception hereof . Whereupon , VIII . If such an union with such distinction be not impossible in it self , so that by a competent power it is sufficiently possible to be effected , or made ; we are to consider whether it will appear more impossible , or whether I shall have a conception in my own mind any thing more incongruous if I conceive such an union ( with such distinction ) unmade , or that is original and eternal , in an unmade , or uncreated being . For we are first to consider the thing in it self , abstractly from made or unmade , created or uncreated being . And if it pass clear of contradiction or absudity , in its abstract notion , we are so far safe , and are not liable to be charged as having the conception in our minds of an impossible , absur'd , or self-repugnant thing . So that clamour and cry of the Adversary must cease , or be it self absurd , and without pretence . This now supposed Union with such distinction , must if it be judg'd impossible , as it is in our thoughts introduc'd into unmade being , can no longer be judg'd impossible , as it is an Union of distinct things , but only as it is unmade , or is supposed to have place in the unmade eternal Being . IX . This is that then we have further to consider , whether , supposing it possible that three spiritual beings might as well be made or created in a State of so near Union with continuing distinction , as to admit of becoming one spiritual being , to be called by some fit name ( which might easily be found out , if the thing were produc'd ) as that a spiritual being , and a corporeal being may be made or created in a state of so near union with continuing distinction , as to become one spiritual-corporeal being , called by the Name of Man ; I say , whether supposing the former of these to be as possible to be done , or created , as the latter , which we see done already ; we may not as well suppose somewhat like it , but infinitely more perfect to be original , and eternal in the uncreated Being ? If the first be possible , the next actual , what pretence is there to think the last impossible ? X. I might add , as that which may be expected to be significant with such as do seriously believe the Doctrines both of the Incarnation , and the Trinity ( tho' I know it will signifie nothing with them , who with equal contempt reject both ) that the union of the two Natures , the humane ( made up of an humane Body and an humane Soul , which are two exceedingly different Natures ) with the divine ( which is a third and infinitely more different from both the other ) in one Person , viz. of the Son of God , cannot certainly appear to any considering Person more conceivable or possible , than that which we now suppose ( but assert not ) of three distinct Essences united in the One Godhead , upon any account , but this only , that this is supposed to be an unmade , eternal union , the other made and temporal ; which renders not the one less conceivable than the other , as it is union , but only as in the several terms of this union it is supposed eternally to have place in the Being of God ; whereas that other union , in respect of one of its terms is acknowledg'd de novo to have place there . In short , here is a spiritual created being , an humane Soul ( setting aside for the present the consideration of the humane body , which united therewith made up the Man , Christ ) confessed to be in hypostatical union with the uncreated spiritual being of God , not as that being is in the Person of the Father , nor as in the Person of the Holy Ghost , for then they should have become Man too ; but as it was in the Person of the Son only ; why shall it be thought less possible that three uncreated spiritual beings may be in so near an union with each other as to be one God , as that a created Spirit ( and Body too ) should be in so near union with one of the Persons in the Godhead only , as therewith to be one Person ? will it not hereby be much more easily apprehensible how one of the Persons ( as the common way of speaking is ) should be incarnate , and not the other two ? Will not the Notion of Person it self be much more unexceptionable , when it shall be supposed to have its own individual Nature ? And why is a natural , eternal union of uncreated Natures ( with continuing distinction , or without confusion ) sufficient unto the Unity of the Godhead , less supposable , than a temporal contracted union with created Natures ( without confusion too ) that shall be sufficient to the Unity of a Person ? will it be any thing more contrary to such simplicity of the Divine Nature as is necessarily to be ascribed thereto ? or will it be Tritheism , and inconsistent with the acknowledged inviolable Unity of the Godhead ? XI . That we may proceed to speak to both , let these things be consider'd with seriousness and sobriety of mind , as to our selves ; with all possible reverence towards the blessed God , and with just candour and equanimity towards other Men. And first we must leave it to any ones future representation ( not being hitherto able to discern any thing ) what there is in all this that is here supposed any way repugnant to such simplicity , as God any where claims to his own being , or that plain reason will constrain us to ascribe to him , or that is really in it self any Perfection . We are sure God hath not by his Word taught us to ascribe to him universal absolute simplicity ; or suggested to us any such Notices as directly and evidently infer it to belong to him . Nor hath seem'd at all intent upon cautioning of us lest we should not ascribe it . The word we find not among his Attributes mentioned in the Holy Scriptures . The thing , so far as it signifiies any general perfection , we are sure belongs to him ; but the Scriptures are not Written with visible design to obviate any danger of our misconceiving his Nature , by not apprehending it to be in every respect most absolutely simple . It doth teach us to conceive of him as most powerful , most wise , most gracious ; and doth not teach us to conceive all these in the abstract , viz. Power , Wisdom and Goodness to be the same thing . Yet we easily apprehend by reflecting upon our selves , that , without multiplying the subject , these may all reside together in the same man. But our difficulty is greater to conceive what is commonly taught , that these , without real distinction , or with formal only ( as contradistinguished to the difference of thing from thing ) are in the abstract affirmable of God , that he is Power , Wisdom , Goodness . That to his Being belongs so absolute simplicity , that we must not look upon these as things really distinguishable , there , from one another , but as different conceptions of the same thing . We must conceive of things as we can , not as we cannot ; and are only concern'd to take heed of unreveal'd , and undemonstrable , and peremptory conceptions concerning that glorious most incomprehensible and ever-blessed Being ; to beware of too curious prying into the Nature of God ( when it vvas so Penal to look unduly into , or even to touch that only-hallovved Symbol of his Presence , his Ark ! ) beyond what he hath reveal'd expresly , or we can most clearly , by generally received light , apprehend . When we knovv there is a Knovvledge of him so reserved from us , vvhereof our Minds are so little receptive , that it seemed all one , vvhether he told us , he did dvvell in thick darkness , or in inaccessible light . 'T will be a reproach to us , if we shall need to be taught reverence of him by Pagans ; or that such a document should need to be given us for our Admonition , as that very ancient Inscription in one of their Temples imported , I am whatsoever was , is , or shall be , and who is he that shall draw aside my Vail ? XII . If we should suppose three spiritual necessary beings , the one whereof were meer Power ( or furious might ) destitute of either wisdom , or goodness ; another meer wisdom ( or craft rather ) destitute of either goodness or power ; a third meer goodness ( or fond and fruitless kindness ) destitute of either power or wisdom , existing separately and apart from each other . This triple conception would overthrow it self , and must certainly allow little ease to any considering mind . Nor could any of these be God. But if we conceive essential power , wisdom , and goodness concurring in one spiritual necessarily existent Being , in which are each of these , not only , by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , usually acknowledged in the three Persons , totally permeating one another ( which signifying but meer presence , as we may express it , is in comparison , a small thing ) but really and vitally united , by so much a nearer , and more perfect union than hath ever come under our notice among created beings , of partly corporeal , partly incorporeal natures , by how much beings of purest Sprituality may be apter to the most intimate union , than when one is quite of a different nature from the other , and as whatsoever union is suposeable to be , originally , eternally , and by natural necessity , in the most perfect being , may be thought inexpressibly more perfect than any other . And if , hereupon , we further conceive the most entire , perpetual , everlasting intercourse and communion of these three , so originally united , that what is conceivable of perfection , or excellency in any one of these , is as much the others , for whatsoever exercises or operations , as his own ; I cannot apprehend what there is of repugnancy , contradiction , or absurdity in this supposition ; nor any thing that , by any measures he hath given us to govern our conceptions of him , appears unbecoming , or unworthy of God. There is , 't is true , less Simplicity , but more perfection ascribed hereby to the divine Being , intirely considered ; and more intelligibly , than if you go about to impose upon your self the notion of most absolute omnimodous simplicity therein . There would be yet more absolute simplicity ascribed unto an eternal Being , if you should conceive in it meer power exclusive of wisdom , and goodness — and so of the rest ; but infinitely less perfection . And , if that would avail any thing , I could easily produce more School-men , than one , of no small note , concurring in this sentiment that [ simplicitas , si sumatur in totâ suâ amplitudine , non dicit perfectionem simplicitèr . ] But I count it not worth the while . XIII . And let it be here again observed , I speak not of this , as any certain determination , that thus things are in the Deity ; but as a possible supposition of what , for ought we know , may be . If any say this gives us the Notion of a compounded Deity , or of a composition in it ; I only say the term , composition , seems to imply a pre-existing component that brings such things together , and supposes such and such more simple things to have pre-existed apart or separate , and to be brought afterwards together into an united state . Whereupon I peremptorily deny any Composition in the Being of God. And let any man from what hath been hitherto said or supposed , inferr it , if he can . Imagine this of the Godhead , and you shall , we acknowledge , conceive most untruly , most unworthily , most injuriously of God ; and what is most absolutely impossible to agree to the Divine Being . And for this Reason only , that I know of , that carries any shadow of Importance in it , many have been so apt , without the least warrant from any revelation God hath given of himself , to ascribe to him an unintelligible simplicity ; apprehending they must otherwise admit a composition in his most sacred Essence , i. e. the putting of things together that were separate , to make it up ; which must suppose it a new production , that once was not , and from an imperfect state by the Coalition of things once severed , to have arrived to the perfection we ascribe to the Divine Being ; which sort of being cannot , without the most absurd and blasphemous contradiction , ever admit to be called God. But if we suppose most perfect , essential , Power , Wisdom , Love , by original , eternal , and most natural necessity to have co-existed in that being most intimately united , tho' distinct ; that seemingly important reason , will appear but a shadow , and accordingly vanish as such . And indeed this is no more than what , in effect , such as discourse upon this Subject do commonly say ( tho' perhaps some may less consider the ducture and sequel of their own professed Sentiments ) when they speak of the incomprehensibleness of God's Essence , and how impossible it is a finite mind should form or receive a full and compleat Idéa of it ; or when they therefore say , that any conceptions we can have of the Wisdom , Goodness , or any other Attribute of the Divine Being , are still but inadequate conceptions ; whereby they must mean , when we consider for instance the Wisdom of God that we not only fall infinitely short of conceiving all that belongs to the Divine Being , in that kind , but that there is also infinitely more belonging thereto , in other kinds , than it is possible that conception can contain or express . And when we have the conception in our minds of the Divine Wisdom , do we not apprehend there is really somewhat else in the Divine Being , whereof that term hath no signification ? or will we say his Wisdom and his Power are really the same thing ? ( as they must either be the same , or divers things : ) If we say they are the same , we must , I doubt , confess our selves to say what we do not understand , especially when , in the abstract , we affirm them of one another , and of God ; and accordingly say that Wisdom is Power , and Power is Wisdom , and the one of these is God , and the other , God. I know a formal distinction is commonly admitted , i. e. that the conception of the one is not included in the conception of the other . But are these different conceptions true or false ? If false , why are they admitted ? if true , there must be somewhat in the Nature of the thing corresponding to them . But if we say they are distinct , but most intimately , and eternally united in the Divine Being , by a necessary , natural Union , or that it is not impossible so to be , what we say will , I think , agree with it self , and not disagree with any other conception we are obliged to have concerning the blessed God. In the mean time , I profess not to judge , we are under the precise Notions of Power , Wisdom and Goodness , to conceive of the Father , Son , and Holy Ghost ; nor that the Notions we have of those , or any other divine Perfections , do exactly correspond to vvhat , in God , is signify'd by these Names ; but I reckon , that vvhat relief and ease is given our minds by their being disentangled from any apprehended necessity of thinking these to be the very same things , may facilitate to us our apprehending the Father , Son , and Spirit to be sufficiently distinct , for our affirming , or under standing the affirmation , of some things , concerning some one , without including the other of them . XIV . But some perhaps will say , while we thus amplify the distinction of these glorious three , we shall seem to have too friendly a look towards , or shall say in effect , what Dr. Sherlock is so highly blam'd for saying , and make three Gods. I answer , that if with sincere minds we enquire after truth , for its own sake , we shall little regard the friendship or enmity , honour or dishonour of this or that man. If this were indeed so ; doth what was true become false , because such a man hath said it ? But it is remote from being so . There is no more , here positively asserted than generally so much distinction betweeen the Father , Son , and Spirit , as is in it self necessary to the founding the distinct attributions , which in the Scriptures are severally given them [ that when the word or wisdom was said to be with God ( understanding it , as the case requires with God the Father ) in the creation of all things , we may not think nothing more is said than that he was with himself ; that when the Word is said to be made flesh , 't is equally said the Father was made flesh , or the Holy Ghost ; that when the Holy Ghost is said to have proceeded from , or have been sent by the Father , or the Son , he is said to have proceeded from himself , or have sent himself . ] But , in the mean time this is offered without determining precisely , how great distinction is necessary to this purpose . It is not here positively said these three are three distinct substances , three infinite minds or spirits . We again and again insist , and inculcate , how becoming , and necessary it is to abstain from over-bold enquiries , or positive determinations concerning the limits , or the extent of this distinction , beyond what the Scriptures have , in general , made necessary to the mentioned purpose ; that we may not throw our selves into guilt , nor cast our minds into unnecessary straits , by affirming this or that to be necessary , or impossible in these matters . XV. The case is only thus , that since we are plainly led by the express revelation God hath made of himself to us in his Word , to admit a trinal conception of him , or to conceive this threefold distinction in his Being , of Father , Son , and Spirit ; since we have so much to greaten that distinction , divers things being said of each of these , that must not be understood of either of the other ; since we have nothing to limit it on the other hand , but the Unity of the Godhead , which we are sure can be but One , both from the plain Word of God , and the nature of the thing it self ; since we are assured both these may consist , viz. this Trinity , and this Unity , by being told there are three — and these three ( i. e. plainly , continuing three ) are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one thing ; which one thing , can mean nothing else but Godhead ; as is also said concerning two of them , elsewhere , ( there being no occasion , then , to mention the third ) I and my Father are one thing . We are hereupon unavoidably put upon it to cast in our own minds ( and are concerned to do it with the most religious reverence and profoundest humility ) what sort of thing this most sacred Godhead may be , unto which this Oneness is ascribed , with threefold distinction . And manifestly finding there are in the Creation made Unions , with sufficient remaining distinction , particularly in our selves , that vve are a soul and a body ( things of so very different natures ) that often the Soul is called the Man , ( not excluding the Body ) and the body , or our flesh called the Man ( not excluding the Soul ) we are plainly led to apprehend that it is rather more easily possible there might be two Spirits ( so much more agreeing in nature ) so united , as to be one thing , and yet continuing distinct ; and if two , there might as well be three , if the Creator pleased . And hence are led further to apprehend , that if such a made Union , with continuing distinction be possible in created being , it is for ought we know , not impossible in the uncreated ; that there may be such an eternal unmade union , with continuing distinction . And all this being only represented as possible to be thus , without concluding that thus it certainly is ; sufficiently serves our purpose , that no pretence might remain of excluding the eternal Word ; and the eternal Spirit , the Godhead , as if a Trinity therein were contradictious and impossible , repugnant to reason , and common sense . Where novv is the coincidency ? XVI . Nor is there , hereupon , so great a remaining difficulty to salve the Unity of the Godhead ; when the supposition is taken in , of the natural , eternal , necessary Union of these three that hath been mentioned . And it shall be considered , that the Godhead is not supposed more necessarily to exist , than these three are to coexist in the nearest and most intimate union with each other therein . That Spiritual Being which exists necessarily , and is every way absolutely perfect , whether it consist of three in one , or of only one , is God. We could never have known , 't is true , that there are such three coexisting in this one God , if he himself had not told us . What Man knoweth the things of a Man , but the Spirit of a Man that is in him ? even so the things of God none knoweth but the Spirit of God. In telling us this he hath told us no impossible , no unconceivable thing . It is absurd , and very irreligious presumption to say this cannot be . If a Worm were so far capable of thought , as to determine this or that concerning our Nature ; and that such a thing were impossible to belong to it , which we find to be in it , we should trample upon it ! More admirable Divine Patience spares us ! He hath only let us know that this is the State of his Essence ( whereof we should have been otherwise ignorant . ) This is its constitution , ( q. d. ita se habet comparatam ) thus it is in , and of it self , that there are three in it to be conceived , under the distinct Notions of Father , Son and Spirit , without telling us expresly how far they are distinct , in terms of Art , or in Scholastick Forms of Speech . But he considered us as Men , reasonable Creatures ; and that when he tells us there are three existing in his being , of each of which some things are said , that must not be understood spoken of the other , and yet that there is but one God. We are not uncapable of understanding , that these three must agree in Godhead ; and yet that they must be sufficiently distinct , unto this purpose , that we may distinctly conceive of , apply our selves to , and expect from , the one and the other of them . And the frame of our Religion is therefore ordered for us accordingly , i. e. for us to whom he hath revealed so much . Others , to whom such Notices are not given , he expects should deport themselves towards him , according to the light which they have , not which they have not . XVII . But an Hypothesis in this Affair , which leaves out the very Nexus , that natural , eternal union , or leaves it out of its proper place , and insists upon mutual consciousness , which , at the most , is but a consequence thereof , wants the principal thing requisite to the salving the unity of the Godhead . If two or three created Spirits had never so perfect a mutual Perspection of one another , that would not constitute them one thing , tho' it probably argue them to be so ; and but probably ; for God might , no doubt , give them a mutual insight into one another , without making them one ; but if he should create them in as near an union , as our Soul and Body are in vvith one another ( and it is very apprehensible they might be created in a much nearer , and more permanent one , both being of the same Nature , and neither Subject to decay ) they vvould as truly , admit to be called one something ( as such a Creature might vvell enough be called , till a fitter name were found out ) notvvithstanding their supposed continuing distinction , as fitly , as our Soul and Body united , are , notvvithstanding their continuing distinction , called one Man. And I do sincerely profess such an union , vvith perpetual distinction , seems to me every vvhit as conceivable , being supposed unmade , uncreated , and eternal , as any union is among Creatures , that must therefore be a made thing , or a temporal production . And vvhereas necessity of existence ( most unquestionably of an intellectual Being ) is a most certain , and fundamental attribute of Deity : The Father , Son , and Spirit being supposed necessarily existent , in this united state , they cannot but be God , and the Godhead by reason of this necessary union cannot but be One ; yet so , as that when you predicate Godhead , or the name of God of any one of them , you herein express a true , but an inadequate conception of God ; i. e. the Father is God , not excluding the Son , and H. Ghost ; the Son is God , not excluding the Father and the H. Ghost ; the H. Ghost is God , not excluding the Father and the Son. As our body is the man , not excluding the soul ; our soul is the man , not excluding the body . Therefore their Union in Godhead being so strict and close , notwithstanding their distinction , to say that any one of them is God , in exclusion of the other two , would not be a true predication . 'T is indeed said the Father is the only true God ; but that neither excludes the Son , nor the H. Ghost from being the true God also ; each of them communicating in that Godhead which only is true . It had been quite another thing , if it had been said , Thou Father only , art the true God. XVIII . The order moreover , is this way also very clearly preserved and fitly comply'd with of priority and posteriority ( not of time , as every one sees , but nature ) which the names Father , Son , and Spirit do more than intimate . For the Father ( usually called by Divines the Fons Trinitatis ) being by this appellation plainly signify'd to be First in this sacred Triad ; the Son , as that title imports , to be of the Father ; and the Spirit to be of , or from , both the other . Let these two latter be considered as being of , or from the First , not by any intervening act of will , by which it might have been possible they should not have been so ; but by natural , necessary , eternal promanation ; so as that necessity of existence is hereby made as truly to agree to them as to the First , which is acknowledged the most fundamental attribute of Deity . This promanation is hereby sufficiently distinguisht from creation ; and these two set infinitely above all Creatures , or the whole Universe of created beings . Nor is there hereby any place left for that unapt application of a Son and Grandson deriving themselves from the Grandfather , or two Brothers from one Father . And altho' it be also true , and readily acknowledged , that there are numerous Instances of involuntary productions among the Creatures , and which are therefore to be deemed a sort of natural and necessary productions ; yet that necessity not being absolute , but ex hypothesi only , i. e. upon supposition of their productive Causes , and all things requisite to those productions , being so , and so , aptly posited in order thereto , all which depended upon one Sovereign will at first , so that all might have been otherwise , this signifies nothing to exempt them out of the state and rank of Creatures , or invalidate this most unalterable distinction between created being , and uncreated . XIX . But if here it shall be urged to me that one individual necessarily existent spiritnal Being alone is God , and is all that is signifyed by the Name of God ; and therefore that three distinct , individual , necessarily existent , spiritual Beings must unavoidably be three distinct Gods : I would say , if by one individual , necessarily existent , spiritual Being , you mean one such Being , comprehending Father , Son and Holy Ghost taken together , I grant it . But if by one individual , necessarily existent , spiritual Being , you mean either the Father , Son , or Holy Ghost , taken sejunctly , I deny it ; for hoth the other are truly signify'd by the Name of God too , as well as that One. I therefore say , the term individual , must in this case now supposed ( as possible , not as certain ) admit of a twofold application ; either to the distinct essence of the Father , or of the Son , or of the Holy Ghost ; or to the entire essence of the Godhead , in which these three do concur . Each of these conceived by it self are ( according to this supposition ) individual essences , but conceived together , they are the entire individual essence of God. For there is but one such essence , and no more , and it can never be multiplyed , nor divided into more of the same name and nature . As the body , and soul of a man , are one individual body , and one individual soul , but both together are but one individual man : And the case would be the same , if a man did consist of two , or three spirits so ( or more nearly ) united together , as his soul and body are . Especially if you should suppose ( which is the supposition of no impossible or unconceivable thing ) that these three spirits which together ( as we now do suppose ) do constitute a man , were created with an aptitude to this united coexistence , but with an impossibility of existing separately , except to the Divine Power which created them conjunct , and might separate them so as to make them exist apart ; which yet cannot be the Case in respect of three such uncreated spiritual Beings , whose Union is supposed to be by natural , eternal necessity , as their Essences are ; and are therefore most absolutely inseparable . XX. Or if it should be said , I make the Notion of God to comprehend Father , Son , and Holy Ghost , and a Godhead besides common to these three . I answer ; nothing I have said or supposed implies any such thing ; or that the Notion of God imports any thing more of real being , than is contained in Father , Son , and Holy Ghost , taken together , and most intimately , naturally , and vitally , by eternal necessity , united with one another . As in a created being , consisting of more things than one taken together and united ; a Man for instance , there is nothing more of real entity , besides what is contained in his Body and his Soul united and taken together . 'T is true that this term , a Man , speaks somewhat very divers from an humane body taken alone , or an humane soul taken alone , or from both , separately taken ; but nothing divers from both united , and taken together . And for what this may be unjustly collected to imply of composition , repugnant to Divine Perfection , it is before obviated . Sect. 13. If therefore it be askt , What do we conceive under the Notion of God , but a necessary , spiritual Being ? I answer that this is a true Notion of God , and may be passable enough , among Pagans , for a full one . But we Christians are taught to conceive under the Notion of God , a necessary spiritual Being , in which Father , Son , and Spirit , do so necessarily coexist , as to constitute that Being ; and that when we conceive any one of them to be God , that is but an inadequate , not an entire and full conception of the Godhead . Nor will any place remain for that trivial Cavil , that if each of these have Godhead in him , he therefore hath a Trinity in him ; but that he is one of the three who together are the One God , by necessary , natural , eternal Union . Which Union is also quite of another kind than that of three Men ( as for instance , of Peter , James and John ) partaking in the same kind of Nature ; who notwithstanding , exist separately , and apart from each other . These three are supposed to coexist in natural , necessary , eternal , and most intimate Union , so as to be one Divine Being . Nor is it any prejudice against our thus stating the Notion of the Godhead , that we know of no such Union in all the Creation , that may assist our Conception of this Union . What incongruity is there in supposing , in this respect , as well as in many others , somewhat most peculiarly appropriate to the Being of God ? If there be no such actual Union in the Creation , 't is enough to our purpose , if such a one were possible to have been . And we do know of the actual union of two things of very different Natures so as to be one thing , and have no reason to think the Union of two or more things of the same sort of Nature , with sufficient remaining distinction , less possible or less intelligible . XXI . Upon the whole , let such an union be conceived in the Being of God , with such distinction , and one would think ( tho' the Complexions of Mens minds do strangely and unaccountably differ ) the absolute perfection of the Deity , and especially the perfect felicity thereof , should be much the more apprehensible with us . When we consider that most delicious society which would hence ensue , among the so entirely consentient Father , Son , and Spirit , with whom there is so perfect rectitude , everlasting harmony , mutual complacency , unto highest delectation ; according to our way of conceiving things , who are taught by our own Nature ( which also hath in it the Divine Image ) to reckon no Enjoyment pleasant , without the consociation of some other with us therein ; we for our parts cannot but hereby have in our minds a more gustfull Idea of a blessed state , than we , can conceive in meer eternal solitude . God speaks to us , as Men , and will not blame us for conceiving things so infinitely above us , according to the Capacity of our Natures ; provided we do not assume to our selves to be a measure for our Conceptions of him ; further than as he is himself pleased to warrant , and direct us herein . Some likeness we may ( taught by himself ) apprehend between him and us , but with infinite ( not inequality only , but ) unlikeness . And for this Case of delectation in Society , we must suppose an immense difference between him an all-sufficient , self-sufficient Being , comprehending in himself the infinite fulness of whatsoever is most excellent and delectable , and our selves , who have in us but a very minute portion of being , goodness , or felicity , and whom he hath made to stand much in need of one another , and most of all of him . But when , looking into our selves , we find there is in us a disposition , often upon no necessity , but sometimes , from some sort of benignity of temper , unto Conversation with others ; we have no reason , when other things concur , and do fairly induce , and lead our thoughts this way , to apprehend any incongruity in supposing he may have some distinct object of the same sort of propension in his own most perfect Being too , and therewith such a propension it self also . XXII . As to what concerns our selves , the observation is not altogether unapposit , what Cicero treating of Friendship , discourses of perpetual solitude , that the affectation of it must signifie the worst of ill Humour , and the most savage Nature in the World. And supposing one of so sour and morose an Humour , as to shun and hate the Conversation of Men , he would not endure it , to be without some one or other to whom he might disgorge the virulency of that his malignant Humour . Or that supposing such a thing could happen , that God should take a Man quite out of the Society of Men , and place him in absolute solitude , supplyed with the abundance of whatsoever Nature could covet besides ; who , saith he , is so made of Iron , as to endure that kind of Life ? And he introduces Architas Tarentinus reported to speak to this purpose . That if one could ascend into Heaven , behold the frame of the World , and the beauty of every Star , his admiration would be unpleasant to him alone , which would be most delicious , if he had some one to whom to express his sense of the whole . We are not , I say , strictly to measure God by our selves in this ; further than as he himself prompts and leads us . But if we so form our Conception of Divine Bliss , as not to exclude from it somewhat , whereof that Delight in Society , which we find in our selves may be an imperfect faint resemblance , it seems not altogether disagreeable to what the Scriptures also teach us to conceive concerning him , when it brings in the eternal Wisdom , saying , as one distinct from the prime Author , and Parent of all things , then was I by him , as one brought up with him , and daily his delight . XXIII . However , let the whole of what hath been hitherto proposed be taken together , and to me , it appears our conception of the sacred Trinunity will be so remote from any shadow of inconsistency or repugnancy , that no necessity can remain upon us of torturing Wit , and racking Invention to the uttermost , to do a laboured and artificial violence ( by I know not what skrews and engines ) to so numerous plain Texts of Scripture , only to undeify our glorious Redeemer , and do the utmost despite to the Spirit of grace ! We may be content to let the word of God ( or what we pretend to own for a divine revelation ) stand as it is , and undistorted , speak its own sense . And when we find the Former of all things speaking as WE or US . When we find another [ I ] possessed by the Lord , in the beginning of his way , before his works of old ; so as that he says of himself ( as distinct from the other ) I was set up from everlasting , from the beginning , or ever the Earth was — And when he prepared the Heavens I was there , &c. When we find the Child born for us , the Son given to us , called also the mighty God , and ( as in reference to us he fitly might ) the Everlasting Father . When we are told of the Ruler that was to come out of Bethlehem-Ephrata , that his goings forth were from everlasting . That the Word was in the beginning with God , and was God — That all things were made by him , and without him nothing was made , that was made . That this Word was made flesh — That His glory was beheld as the glory of the only begotten Son of the Father , full of grace and truth . Even that same he that above was said to have been in the beginning with God , and to be God. That when he who was said to have come down from Heaven , was , even while he was on Earth , at that time , said to be in Heaven . That we are told by himself , he and his Father are one thing . That he is not only said to know the heart , but to know all things . That even he who according to the flesh came of the Israelites , is yet expresly said to be over all , God blessed for ever . That when he was in the form of God — he humbled himself to the taking on him the form of a servant , and to be found in fashion as a man. That 't is said , all things were created by him , that are in heaven , and on earth , visible and invisible , thrones , dominions , principalities , powers , — and that all things were created by him , and for him ; than which nothing could have been said more peculiar or appropriate to Deity . That even of the Son of God it is said , he is the true God and eternal Life . That we are so plainly told he is , Alpha and Omega , the first and the last , he that was , and is , and is to come , The Lord Almighty , the beginning of the creation of The searcher of hearts . That the Spirit of God is said to search all things , even the deep things of God. That lying to him is said to be lying to God. That the great Christian Solemnity , Baptism is directed to be in the Name of the Father , Son , and Holy Ghost . That it is so distinctly said , there are three that bear record in Heaven , the Father , the Word , and the Spirit , and that these three are one thing . I cannot imagine what should oblige us so studiously to wiredraw all this to quite other meanings . XXIV . And for the leaving out of this last mentioned text in some copies , what hath been said ( not to mention divers others ) by the famously learned Dr. Hammond upon that place , is so reasonable , so moderate , so charitable to the opposite party , and so apt to satisfie impartial and unprejudic'd minds , that one would scarce think , after the reading of it , any real doubt can remain concerning the authentickness of that 7 th . verse in 1 Joh. 5. Wherefore now taking all these texts together ; with many more that might have been mentioned , I must indeed profess to wonder , that with men of so good sense , as our Socinian Adversaries are accounted , this consideration should not have more place and weight , viz. That it being so obvious to any Reader of the Scriptures to apprehend from so numerous Texts , that Deity must belong to the Son of God , and that there wants not Sufficient inducement to conceive so of the Holy Ghost also ; there should be no more caution given in the Scriptures themselves to prevent mistake ( if there were any ) in apprehending the matter accordingly . And to obviate the unspeakable consequent danger of erring in a case of so vast importance . How unagreeable it is to all our notions of God ; and to his usual procedure in cases of less consequence ! How little doth it consist with his being so wise and so compassionate a Lover of the souls of men , to let them be so fatally expos'd unto so inevitable , and so destructive a delusion ! That the whole Christian Church should thorough so many Centuries of years , be even trained into so horrid and continued Idolatry by himself who so severely forbids it ! I cannot allow my self to think men of that perswasion insincere in their professing to believe the divine authority of the Holy Scriptures , when the Leader and Head of their Party , writ a book , that is not without nerves in defence of it . But I confess I cannot devise , with what design they can think those Scriptures were written ! Or why they should count it a thing worthy of infinite wisdom to vouchsafe such a revelation to men , allowing them to treat and use it as they do ! And that till some great Socinian wits should arise 1500 years after , to rectify their notions in these things , men should generally be in so great hazzard of being deceived into damnation , by those very Scriptures , which were professedly writ to make them wise to Salvation ! XXV . Nor is it of so weighty importance in this controversie , to cast the ballance the other way , that a noted Critick ( upon what introducement needs not be determined ) chang'd his judgment , or that his Posthumous interpretations of some texts ( if they were his interpretations ) carry an appearance of his having changed it ; because he thought such texts might possibly admit to be interpreted otherwise , than they usually were , by such as alledged them for the Trinity , or the ( disputed ) Deity of the Son or Sipirit , or that the cause must be lost , upon his deserting it , or that he was still to be reckoned of the opposite party ( as this Author calls it ) and that such texts as we most rely'd upon , were therefore given up by some of our own . And it is really a great assuming , when a man shall adventure to pronounce so peremptorily , against the so common judgment of the Christian Church , without any colour of proof , that our copies , are false copies , our translations , our explications false , and the generality of the wisest , the most inquisitive , most pious , and most judicious assertors of the Christian cause , for so many continued ages , fools , or cheats for owning and avowing them ; for no other imaginanable reason , but only because they make against him ! How will he prove any Copies we rely upon to be false ? Is it because he is pleased to suspect them ? And is an interpretation false , because the words can possibly be tortur'd unto some other sense ? Let him name me the Text , wherein any Doctrine is supposed to be delivered that is of meerly supernatural revelation , of which it is not possible to to devise some other meaning , not more remote , alien , or unimaginable , than theirs , of most of the disputed Texts . Nor indeed do we need to except that natural sentiment it self , that there is but one God , ( which this Author takes such Pains to prove , as if he thought , or would make other men think , we deny'd it . ) For tho' it is so generally acknowledged , doth he not know it is not so generally understood in the same sense ? Against whom doth he write ? Doth he not know they understand this Oneness in one sense , he , in another ? They in such a sense as admits a Trinity , he in a sense that excludes it ? But ( for such things as did need a superadded verbal revelation ) how easie is it to an inventive , pervicacious Wit , to wrest words this way or that . XXVI . The Scriptures were writ for the instruction of sober learners ; not for the pastime of contentious wits , that affect only to play tricks upon them . At their rate of interpreting , among whom he ranks himself , 't is impossible any Doctrine can with certainty , be founded upon them . Take the first Chapter of St. John's Gospel for instance , and what Doctrine can be asserted in plainer words , than the Deity of Christ , in the three first Verses of that Chapter ? Set any man of an ordinary , unprepossest understanding , to read them , and when he finds that by the Word is meant Jesus Christ ( which themselves admit ) see if he will not judge it plainly taught , that Jesus Christ is God , in the most eminent , known sense . Especially when he shall take notice of so many other Texts , that , according to their most obvious appearance , carry the same sense . But it is first , thorough meer shortness of discourse , taken for granted , and rashly concluded on , that it is absolutely impossible , if the Father be God , the Son can be God too ( or the Holy Ghost ) upon a presumption , that we can know every thing that belongs to the Divine Nature ; and what is possible to be in it , and what not ; and next , there is hereupon not only a license imagined , but an obligation , and necessity , to shake Heaven and Earth , or tear that divine Word that is more stable , into a thousand pieces , or expound it to nothing , to make it comply with that forelaid presumptuous determination . Whereas if we could but bend our Minds so far to comply with the plain ducture of that revelation God hath made unto us of himself ; as to apprehend that , in the most only Godhead there may be distinctions , which we particularly understand not , sufficient to found the Doctrine of a Trinity therein , and very consistent with the unity of it ; we should save the divine Word , and our own Minds , from unjust torture , both at once . And our task , herein , will be the easier , that we are neither concerned nor allowed to determine , that things are precisely so , or so ; but only to suppose it possible that so they may be , for ought that we know . Which will I am certain not be so hard , nor so bold an undertaking , as his , who shall take upon him to prove , that any thing here supposed is impossible . Indeed if any one would run the discourse into the abyss of Infinity , he may soon create such difficulties to himself , as it ought not to be thought strange , if they be greater than any humane understanding can expedite . But not greater than any man will be intangled in , that shall set himself to consider Infinity upon other accounts ; which yet he will find it impos'd upon him unavoidably to admit whether he will or no. Not greater than this Author will be equally concern'd in , upon his doing that right to Truth , in opposition to the former leaders of his own Party , as to acknowledge the Omnipresence of the Divine essence , p. 32. which he will find , let him try it when he will. Nor yet so great , nor accompanyed with so gross , so palpable and horrid absurdities , as he will soon be encountred with , should he retract his grant , or entertain the monstrously maimed , and most deformed , impious , conceit of a finite , or limited Deity ! XXVII . Yet also in this present case , the impossibility to our narrow Minds of comprehending Infinity , is most rationally improveable to our very just advantage . It ought to be upbraided to none as a pretext , or a cover to sloth , or dulness . 'T is no reproach to us that we are creatures , and have not infinite capacities . And it ought to quiet our minds , that they may so certainly know they have limits ; within which , we are to content our selves with such notions , about indemonstrable , and unrevealed things , as they can , with greatest ease to themselves , find room for . I can reflect upon nothing in what is here proposed , but what is intelligible without much toil , or much Metaphysicks . As matters , of so common concernment , ought , to our uttermost , to be represented in such a way that they may be so . We need not be concern'd in Scholastick Disquisitions about Union ; or by what peculiar Name to call that which is here supposed . It 's enough for us to know there may be a real , natural , vital , and very intimate union , of things that shall , notwithstanding it , continue distinct , and that shall , by it , be truly one . Nor do we need to be anxiously curious in stating the Notions of Person , and Personality , of suppositum and suppositality , tho' I think not the term Person disallowable in the present Case . Nor will say what that noted Man ( so noted that I need not Name him , and who was as much acquainted with Metaphysicks as most in his Age ) published to the World above twenty Years ago , that he counted the Notion of the Schools about Suppositum a Foolery . For I do well know , the thing it self , which our Christian Metaphysicians intended , to be of no small importance in our Religion , and specially to the Doctrine of Redemption , and of our Redeemer . XXVIII . But I reckon they that go the more Metaphysical way , and content themselves with the modal distinction of three Persons in the Godhead , say nothing herein that can be proved absurd or contradictious . As to what is commonly urged , that if there be three Persons in the Deity , each Person must have its distinct individual Essence , as well as its distinct personality . I would deny the consequence , and say , that tho' this be true in created Persons ( taking Person in the strict Metaphysical sense ) it is not necessary to be so in uncreated . That the reason is not the same betvveen finite things and infinite ; and would put them to prove , if they can , that the same infinite Essence cannot be whole and undivided in three several Persons ; knowing there can be nothing more difficult urged in the Case , than may against the Divine Omnipresence ; which irrefragable reasons , as well as the plainest testimony of Scripture will oblige us to acknowledge . But I think , tho' this Hypothesis abstractly considered , and by it self , is not indefensible ; it doth not altogether so well square with the Christian Oeconomy , nor so easily allow that distinction to the Father , Son , and Holy Spirit , which seems requisite to found the distinct attributions that are severally given them in the Holy Scriptures . XXIX . To conclude , I only wish these things might be considered , and discoursed with less confidence , and peremptory determination ; with a greater awe of what is divine and sacred ; and that we may more confine our selves to the plain words of Scripture in this matter , and be content therewith . I generally blame it in the Socinians ( who appear otherwise rational and considering men ) that they seem to have formed their belief of things , not possible to be known but by the Scriptures , without them ; and then think they are by all imaginable Arts , and they care not what violence , ( as Socinus himself hath in effect confessed ) to mold and form them according to their preconceived sense . Common Modesty , and Civility , one would have thought , should have made Schlictingius abstain from prefixing , and continuing that as a running Title to a long Chapter : Articulus Evangelicorum de Trinitate cum sensu communi pugnat , engrossing common sense to himself and his Party , and reproaching the generality of Christians , as not understanding common sense . They should take upon them less , and not vaunt , as if they were the Men , and Wisdom must dye with them . For this Author , I Congratulate his nearer approach to us , from those who were formerly Leaders of his Party , in the Doctrines of Gods Omnipresence , and the perceptiveness , and activity of separate Souls . He writes with sprightliness and vigour . And , I doubt not , believes really , what he writes with so little seeming doubt . And because his Spirit appears to be of a more generous , exalted pitch , than to comport with any thing against his Judgment , for secular interest and advantage . I reckon it the greater pity it should want the addition of what would be very ornamental to it , and which he wishes to two of the Persons , to whom he makes himself an Antagonist , more of the tenderness and Catholick Charity of genuine Christianity , p. 19. col . 2. to accompany those his abilities and learning , which would not thereby be the lesser ( as he speaks ) nor the less conspicuous . I believe few would have thought him to see the less clearly , if he had been content to see for himself , not for mankind . And if he had not talkt at that rate , as if he carried the Eyes of all the World in his Pocket , they would have been less apt to think he carried his own there . Nor had his Performance , in this Writing of his , lost any thing of real value , if in a Discourse upon so grave a subject , some lepidities had been left out , as that of Dulcinea del Toboso , &c. And to allude to what he says of Dr. Cudworth , his displeasure will not hurt so rough an Author as Arnobius , so many Ages after he is dead , if he should happen to offend him , by having once said , Dissoluti — est pectoris in rebus serijs quaerere voluptatem — &c. But for all of us , I hope we may say without offence to any , common humane frailty should be more considered , and that we know but in part , and in how small a part ! We should , hereupon , be more equal to one another . And when it is obvious to every one , how we are straitned in this matter , and that we ought to suppose one another intently , aiming to reconcile the Scripture-discovery , with natural Sentiments , should not uncharitably censure , or labour to expose one another , that any seem more satisfi'd with their own Method than with ours . What an odd and almost ludicrous Spectacle do we give to the blessed Angels that supervise us ( if their benignity did not more prompt them to compassion ) when they behold us fighting in the dark , about things we so little understand ; or , when we all labour under a gradual blindness , objecting it to one another , and one accusing another that he abandons not his own too weak sight , to see only by his ( perhaps ) blinder Eye . Thus , Sir , you have my sense what I think safe , and enough to be said in this weighty matter . To you , these thoughts are not new , with whom they have been communicated and discoursed heretofore , long ago . And I believe you may so far recollect your self , as to remember the principal ground was suggested to you , upon which this Discourse now rests ; [ viz. necessity of Existence , and Contingencie ; emanations absolutely independent upon any will at all ; and the arbitrary productions of the Divine Will , ] as the sufficient and most fundamental difference between what is uncreated and what is created ; and upon this very account , as that which might give scope and room to our thoughts , to conceive the Doctrine of the Trinity , consistently with the Unity of the Godhead ; and so , as that the Son , tho truly from the Father , and the Holy Ghost tho' truly from both , shall yet appear infinitely distinguished from all created Beings whatsoever . So much you know was under consideration with us above twenty years ago ; and was afterwards imparted to many more ; long before there was any mention or forethought , within our notice , of such a revival of former controversies , upon this Subject , as we have lately seen . This occasion , now given , hath put me upon revolving anew these former thoughts ; and upon digesting them into some order , such as it is , for publick view . If they shall prove to be of any use , it appears they will not be out of season ; and it will he gratefull to me to be any way serviceable to so worthy a Cause . If they shall be found altogether useless ; being evicted either of impertinency , or untruth , it shall not be ungratefull . For I thank God , I find not a disposition in my mind to be fond of any Notions of mine , as they are such , nor to be more adventurous , or confident , in determining of things hid , not only in so profound , but in most sacred darkness , than I have all along exprest my self . I ought indeed to be the more cautious of offending in this kind , that being the thing I blame , the positive asserting this or that to be impossible , or not possibly competent to the nature of God , which by his own Word , or the manifest reason of things doth not plainly appear to be so . Much more which his Word doth as plainly as it is possible any thing can be exprest by words , ascribe to him . The only thing I assert is , that a Trinity in the Godhead may be possible , for ought we know , in the way that I have proposed . At least it is so , for any thing that I do as yet know . And so confident I am of the truth , and true meaning of his Word , revealing a Trinity in his eternal Godhead , that I strongly hope , if ever it shall be proved to be impossible upon these terms that I have here set down ; by the same , or by equal , Light , the possibility of it some other way , will appear too . i. e. That not only a Trinity in the Unity of the Godhead is a possible thing ; but that it is also possible that the Father , Son and Holy Ghost may be sufficiently distinguished to answer the frame and design of Christianity : And that will equally serve my purpose . For so however , will the Scandal be removed , that may seem to ly upon our Holy Religion , through the industrious misrepresentation which is made of it , by Scepticks , Deists or Atheists , as if it were made up of inconsistencies and absurdities , and were fitter to be entertained with laughter than faith : And being effectually vindicated , it will be the more successfully propagated , and more chearfully practised ; which is all that is coveted and sought by SIR , Your very Respectfully , Humble Servant , &c. Postscript , HAving the Copies of some Letters by me , which I wrote to Dr. Wallis between two and three Years ago , upon this Subject ; I think , Sir , it is not improper , and perhaps it may be some way usefull , to let them accompany this to your self . And here I shall freely tell you my principal inducement , ( taking notice in some of the Doctor 's printed Letters ; of others to him , contained in them ) to send him ( incognito ) one also ; but with that reason against printing it , which you find towards the end of the first Letter . It was really the apprehension , which had long remained with me , that the simplicity , which ( if the Notion of it were stretch'd too far ) not the Scriptures , but the Schools have taught us to ascribe to the Being of God , was that alone which hath given us difficulty , in conceiving a Trinity in the onely One God. It is not the Unity , or Oneliness of the Godhead ; but the Simplicity of it , as the School-men have stated it , that hath created the matter of dispute . Unity , you know , denies more of the same ; simplicity denies more in it . Concerning the former that there could be no more Gods than One , we are at a point ; the reason of the thing it self , and the Holy Scriptures so expresly asserting it , leave it out of dispute . All the doubt is about the latter . Not whether such a thing belong to the Nature of God ; but concerning the just explication of it : As it is a real excellency , not a blemish ; and not meerly a moxal , but a natural excellency , there can be no doubt of its belonging to the Divine Nature ; but if you understand it as exclusive of all Varietie therein , you find not any express mention of such an Attribute of God in the Scriptures . They are silent in the matter . It hath no authority , but of the Schools . That and the Reason that can be brought for it must give it its whole and only support . It is the only thing that must open , and give way , to admit the Doctrine of the Trinity ; and it is the only thing that needs to do so . For we none of us assert a Trinity of Gods ; but a Trinity in the Godhead . It is the only thing that can to the Adversaries of the Trinity with any colourable pretence seem opposite to it . And which therefore I thought the only thing that remained to be sifted and examined , if they will state it in an opposition thereto . What so mighty and invincible strength of reason it had , whence alone either to shock the Authority ; or pervert the plain meaning of the Holy Scriptures , discompose the whole frame of Christian Religion , disturb the Peace of the Church , perplex very thinking minds , subvertt the Faith of some , and turn it into ridicule with too many . I reckon'd the Dr. ( as I still do , notwithstanding the Contempt this Author hath of him ) a Person of a very clear , unmuddied Understanding . I found him , by what he express'd in his first Letter of the Trinity , not apt to be awed by the Authority of the Schools , nor any Bigot to them , as having declined their Notion of a Person , and fixing upon another , ( less answering , as I apprehended , the Scheme and Design of Christianity ) I thought it easie , and reputable enough to him to add , what might be requisite in this matter , without contradicting ( directly , or discernibly ) any thing he had said . I gave him the opportunity of doing it , as from himself , without seeming to have the least thing to that purpose suggested to him by any other . I had my self , I think , seen and considered the main strength of the School-mens reasonings concerning that simplicity , which they will have to be divine ; and , for ought I do yet know , have competently occurr'd to it in this foregoing Letter , and partly in what you will now find I wrote to him . But what there is of real infirmity , or impertinencie to this case ( as it is , and ought to be represented ) in their arguings , I reckon'd he would both see and evince more clearly than I. Therefore I greatly desired to have engaged him upon this Point ; but I could not prevail . And am therefore willing that what I writ then with design of the greatest privacy , should now become publick . Not that I think it hath so great value in it self ; but that perhaps it may furrher serve to excite some others more able and more at leasure to search and enquire into this matter ; and either to improve , or disprove what I have essayed . And which of the two it is , 't is all one to me . For I have no Interest or Design , but that of Truth , and the service of the Christian Cause . I was so little apprehensive of any such future use to be made of these Letters , that I kept no account of the dates , except that one of the two latter ( which both only refer to the first ) I find by the Copy I have in my hands , to have been sent Decemb. 19th . 1691. I remember it was a long time , and guess it might be 6 or 8 weeks , e're I heard any thing of the first , after I had sent it . Probably it might have been sent in October , or the begining of November before . I at length heard of it very casually , being in an house in London , whither the Doctor 's Eighth Letter was nevvly arrived ( then no secret ) in order to impression . I then found this my first Letter was lightly toucht , but mistaken ; vvhich occasioned ( it being a Post-night ) my second . That was followed by the third , the next Post after , when I had a little more time wherein to express my mind , tho' I still concealed my Name , as it is yet fittest to do , my main Business in my Letter to you lying with a Person , who ( blamelesly enough ) conceals his . These two latter of my Letters to the Dr. produced some alteration in that Paragraph of his 8th . Letter , which relates to my first . But yet no way answering the Design for which I writ it . You have them now together exactly according to the Copies I have by me , excepting one or two circumstantial things fitly enough left out , or somewhat altered . And they had all slept long enough , if this occasion had not brought them to light . But before I give them you , let me suggest some things further to you concerning the foregoing Letter to yourself . You may apprehend that some will think it strange ( if not an inconsistency ) that I should suppose it possible an absolute onmimodous simplicity may not belong to the Divine Being , when yet I absolutely deny all composition in it . And I apprehend too some may think so , at least a while ; but such as have considered well , will not think so , and such as shall , I presume will not long . For , 1. If I had deny'd the simplicity of the Divine Nature , had the inference been just , that therefore I must grant a composition ? How many instances might be given of one opposite not agreeing to this or that thing , when also the other doth as little agree ! And most of all doth the transcendent excellency of the Divine Nature exempt it from the limiting by-partitions to which Creatures are subject . Take Reason in the proper sense for arriving gradually by argumentation from the knowledge of more evident , to the knowledge of obscurer things , and so we cannot say the Divine Nature is rational . But is it therefore to be called irrational ? Faith and Hope agree not to it . Are we therefore to think Infidelity or Despair do not disagree ? It is indeed more generally apprehended , we can scarce have the notion of any thing that strictly , or otherwise than by some very defective analogy , agrees to him , and to us . Some Pagans , and some Christians from them ( not in derogation , but ) in great reverence to the high excellency of the Deity , not excepting the most common notion of all other , even that of being it self ; but making his Being and Substance to be superessential , and supersubstantial . 'T is out of doubt that whatsoever perfection is in us , is not the same thing in him formally , but in an unconceivable transcendent eminency only . Do therefore their Contraries agree to him ? 2. I am far from denying the simplicity of the blessed Nature of God , which I ascribe to him in the highest Perfection which it is capable of signifying . I most peremptorily affirm not only all the Simplicity , which he expresly affirms of himself ; but all that can by just consequence be inferr'd from any affirmation of his ; or that can by plain reason be evinced any other way . Whatsoever is any real Perfection , &c. Sect. 11. 'T is true while I affirm such a simplicity as excludes all composition , in the sense already given , I affirm not such as excludes all variety . Not such as excludes a Trinity , which he so plainly affirms , and with such distinction , as his affirmations concerning it imply , and make requisite . I further judge that tho the Scriptures do not expresly ascribe simplicity to the being of God , as a natural excellency , they say that which implies it , as such , to belong to him ; as when they bring him in saying of himself I am what I am . This must imply his nature to exclude every thing that is alien from it self . I take it , as it signifies ( besides a moral ) a meer natural excellency , to import a most perfect purity of essence . And I understand that to be purum , which is plenum sui , and quod nihil habet alieni . I do therefore take the natural simplicity of the divine Being to exclude the ingrediency of any thing that can infer in it , conflict , decay , change , disturbance or infelicity in the least degree ; and to include whatsoever infers the contraries of all these ; serenity , tranquillity , harmony , stability , delight , and joy , in highest Perfection ; as necessity of existence also doth ; and that for all this , it by no means needs to exclude a Trinity , but to include it rather . But I judge humane ( and even all created ) Minds very incompetent Judges of the divine simplicity . We know not what the divine nature may include consistently with its own perfection , nor what it must , as necessary thereto . Our eye is no judge of corporeal simplicity . In darkness it discerns nothing but simplicity , without distinction of things . In more dusky light the whole Horison appears most simple , and every where like it self . In brighter light , we perceive great varieties , and much greater if a Microscope assist our Eye . But of all the aerial people that replenish the Region ( except rare appearances to very few ) we see none . Here want not Objects , but a finer Eye . 'T is much at this rate with our Minds in beholding the spiritual Sphaere of Beings , most of all the uncreated , which is remotest , and furthest above , out of our sight . We behold Simplicity ! and what do we make of that ? vast undistinguisht Vacuity ! sad , immense Solitude ! only this at first view . If we draw nearer , and fix our Eye , we think we apprehend somewhat , but dubiously hallucinate , as the half-cur'd Blind man did , when he thought he saw Men like Trees . But if a voice which we acknowledge Divine speak to us out of the profound abyss , and tell us of gratefull varieties and distinctions in it ; Good God! shall we not believe it ? Or shall we say we clearly see that is not , which only we do not see ? This seems like somewhat worse than blindness ! Now follow the Letters . LETTERS TO Dr. WALLIS , Sent in 1691. LETTER I. SIR , I Could much please my self in revolving in my own mind the very respectful Thoughts and Veneration I have long had for you , and in Conversing with the grateful and entertaining Idéa which I have not abitrarily , but by your irresistible imposition received ; and retained of you many Years , on the account of your former most useful and acceptable Performances , and which is both renewed and heightened greatly by your late , clear , prudent , and piously modest Discourses ( both Letters and Sermons ) of that awful Mystery [ the Trinity in the Godhead . ] But as I can neither satisfie my self of the fitness of making an Encomium of you the matter of a Letter to your self ; so nor can I hope to please you by doing a thing in it self so inept , and so insignificant to you . I shall better do both , if I shall offer any thing to you concerning this mentioned Subject , your further consideration whereof may prove a further benefit to the World. In what you have already said concerning it , you have used that great Caution , and so well guarded your self , as not so far as I can apprehend , to give an adversary in this single point , the least advantage . That which I would in the general , humbly offer , is , whether you have said so much as with safety might be said , and as the Case may require , for the gaining of a just advantage to the common Christian Cause . We design , in fight , not only to keep our selves safe , but to overcome , and not in praelio only , but in bello . In Wars , indeed of this sort , both our own safety and victory , are less to be valued than truth . Which , being of a piece , can be injured in no part , without some dammage to the whole frame of congenerous Truth . And as it is very possible , while an Enemy is withstood attacking some one Fort , a greater loss may not be provided against elsewhere ; it may so fall out in Affairs of this kind too , that the Care of defending some one Truth may be accompany'd with a present not attending to the jeopardy of divers others . The nearer we approach an Adversary ( within just limits ) in these rational decertations , the less he can have to say against us . But being well resolved our selves about the main point of disagreement , we then take Care not to come so near , as to fall in with him , pass into his Tents , and give away our main Cause . I am ( worthiest Sir ) far from assuming so much to my self , or detracting so much from you , as to give a judgment that this really is done in your Discourses about the Trinity . I only submit it to your own most penetrating judgment , what may be further requisite and possible in this matter , to take away any appearances hereof , and prevent ill consequences that may too easily ensue . I have , for my own part , long impos'd it upon my self to abstain from any positive Conceptions concerning the Godhead , beyond what I find expresly contain'd in the divine revelation , or what the reason of things , either antecedently thereto , or consequentially thereupon , doth most evidently perswade and require ; and do greatly approve the same caution , which I cannot but observe with you . But desire it may be weigh'd whether such measures may not , and must not lead us further . As for the word person , you prudently profess not to be fond of it , the thing being agreed , thô you also truly judge it a good word , and sufficiently warranted . For the Notion signify'd by it , you all along seem to decline that of the Schools , or the Metaphysical one , which , you know , makes it to be a rational ( or intelligent ) suppositum ; and to take up with ( what I think I may , wanting a fitter , i. e. a more comprehensive word , call ) the Civil Notion of it ; which will allow the same man to be capable of sustaining three or more persons , supposing his circumstances or qualifications to be such or such , as to that purpose you speak both in your Letters and Sermons . Now whereas you have also told us , Letter 1. that by personality you mean that distinction ( whatever it be ) by which the three persons are distinguished each from other ; that which , with great submission , and most profound respect to you , I propose to your further Consideration , will be capable of being resolved into these two Enquiries . 1. Whether only such a distinction of the Divine Persons , as this amounts to , will be sufficient to found the several attributions which the Holy Scriptures give distinctly and severally to them , and to preserve the Scheme of Christian Religion entire , which is wont to be deduced from these Sacred Writings . 2. Whether some further distinction may not be admitted as possible , consistently with the salved unity of the Godhead . As to the former , 1. Whereas you think the word Person to be a good word , and sufficiently warranted by Scripture , Heb. 1. 3. where the Son is called the express Image of his Father's Person ; alledging that so we render the word Hypostasis which is there used , and do mean by it what you think to be there meant ; I desire you would please to consider whether the word Hypostasis , according to the common use of it will admit to be so taken , as you explain your self to mean by the word Person . For thô the Latine word persona , as you say , according to the true and ancient sense , may well enough admit to be so taken , as that the same Man might sustain three persons , I offer it to your re-consideration , whether ever you have observ'd the word Hypostasis , in any sort of Authors , when it signifies any Person at all ( for I know that it frequently signifies somewhat else than a Person ) to be taken in that sense . And whether one Hypostasis so taken as it uses to be when it signifies a Person , may not be capable of sustaining three of those Persons which you here describe . And whether , according to this sense you mean not God to be only one such Hypostasis . 2. Be pleas'd further hereupon to consider how well it agrees with this supposition of God's Being but one Hypostasis , or intelligent suppositum , so frequently to speak , as the Holy Scriptures do of the Father , Son or Word , the Spirit or Holy Ghost , as three distinct I's or He 's . The Lord possessed me ( as the Divine Word or Wisdom is brought in speaking ) in the beginning of his way . — I was set up from everlasting , Prov. 8. 22 , 23. When he prepared the Heavens I was there , vers . 27. — Then was I by him , vers . 30 , &c. The Word — was with God , Joh. 1. 1. He was in the World , vers . 10. We beheld his glory , vers . 14. And of the Spirit , He dwelleth with you , Joh. 14. 17. The Holy Ghost whom the Father will send in my name , He shall teach you all things , vers . 26. And whom I will send you from the Father , he shall testifie of me , Chap. 15. 26. And when he is come , he will reprove the World — Ch. 16. 8. And the observation seems to me as weighty , as it is usual , that , in some of the mentioned Chapters , the somewhat hard Synthesis of construing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( even where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the nearer Suppositum , but , in one place , a very remote one , ( and one would think too remote to be referr'd to ch . vers . 13 , 14. ) is rather chosen to be used than that the Spirit should not be spoken of as a distinct he , or rather than he should be called it , ( which could not so fitly notifie a Person . ) If the same man were a King , a General , and a Father , I doubt whether that would give sufficient ground to his being called He , and He , and He. 2. But the distinct Predicates spoken of the three Sacred Persons in the Godhead seem much more to challenge a greater distinction of the Persons than your Notion of a Person doth seem to admit . That of sending , and being sent , spoken so often of , the first in reference to the second , and of the first and second in reference to the third , as not to need the quoting of places . If the same man were a King , a General , and a Judge , methinks it would not well square with the usual forms of speaking among Men ( and God speaks to Men as Men ) to say , that , as the first , he sends the two latter , that is himself . And one would think our being required to be Baptized in the distinct Names of the Father , Son , and Holy Ghost should signifie some greater distinction . As also that three are said to bear witness in Heaven . I doubt that in a Cause wherein our Law requires two or more Witnesses , the same Man that should be a Father , a Brother , and a Son , would scarce thereupon be admitted for three Witnesses . And how the Incarnation of the Son can be understood according to your Notion of Person , without the Fathers and Holy Ghosts Incarnation also , I confess I cannot apprehend . Your Notion of a Person contradistinct to the Scholastick Notion , as was said before , seems to leave the Godhead to be but one hypostasis , or Person in the latter sense . How then are we to conceive of the hypostatical union ? The assumed Nature will be as much hypostatically united with the Father , or the Spirit , as with the Son. 3. And doth not this civil , or meerly respective Notion of a Person , the other being left , fall in with the Antitrinitarian ? Will it not make us Unitarians only , as they affect to call themselves ? Would any of them who ( as you are pleas'd to take notice Letter 6. p. 1 , 2. ) say , none but a Mad-man would deny there may be three Persons in God , have been so mad ( not yet professing themselves Converts ) as to say so , if they had not suppos'd their Cause not hurt by this Notion of a Person ? For , ( as you well say , Letter 1. ) we need not be fond of words , so the thing be agreed , so have they equal reason to say , we need not be afraid of words , if in the sense you agree with us . And with one sort of them I only desire you to consider how great an appearance the asserting only of three Persons , in the one sense , quitting the other , will carry off an agreement ? And have they not all the advantage left them which they seek in arguing against the satisfaction made by our Saviour from the necessity of an alterity , that in the business of making satisfaction there must be alter atque alter , One who satisfies , and another who is satisfy'd . I do very well know , what Instances are brought of humane Rulers making satisfaction for Delinquents , but there is no parity in the Cases . They being themselves Debtors to the governed Community , as God is not , who hath with most undoubted righteousness made all things for himself . 4. And consider whether by your Notion of a Person you forsake not the generality of them , who have gone , as to this point , under the repute of Orthodox ? Who no doubt have understood by three Persons , three intelligent Hypostases ; tho' they have differ'd in thinking , some of them , that only a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the genitum or spiratum as to the two latter ; ( a notion that is either too fine , or too little solid , for some Minds to grasp , or take any hold of . ) Others that the divine Nature might it self be some way said to be communicated to them . But I pass to the II d Enquiry : Whether some further distinction may not be admitted as possible ? The only thing that straitens us here , is the most unquestionable unity or unicity ( as we may call it ) of the Godhead . Which , if it cannot be otherwise defended , I must yet for my part , notwithstanding these hardships ( and I know no man with whom I could do it with more inclination ) fall in with you . But I must crave it of you so far to fall in with you know not who , as to apply your clearer mind , as , I do my more cloudy one , to consider whether it can or no ? You will here say further than what ? and what would I have further ? To the former of these , I only say , further than the asserting , in very deed , but one Hypostasis in the Godhead , distinguished no otherwise into three , than by certain relative capacities , like those which may among men be sustain'd by one and the same man ; and which distinction , as you after add , is analogous to what , in created beings , is called distinctio modalis . To the latter , I desire you to observe what I generally propose , not that we may positively assert any further determinate distinction as certain and known ; but only whether we may not admit some further distinction to be possible , in consistency with the Unity of the Godhead . I do equally detest and dread to speak with rash and peremptory confidence about things both so Mysterious and so Sacred . But may we not modestly say , that if to that Oeconomy which God hath represented himself in his Word , to bear , and keep afoot , towards his Creatures , any further distinction than hath been assigned is necessary , it is also possible , and may be , for ought we know ( if indeed we know nothing to the contrary . ) What is impossible we are sure cannot be necessary . But God himself best , and only knows his own nature , and what his own meaning is in the representation he hath made to us . If we sincerely aim to understand his meaning , that we may bear our selves towards him accordingly , he will vvith mercifull indulgence consider our shortor mis-apprehensions . But vve need not say there is not this or that distinction , if really vve do not knovv there is not . While vve knovv so little of natures inferiour to our ovvn , and even of our ovvn nature , and hovv things are distinguished that belong to our selves , vve have little reason to be shy of confessing ignorance about the Nature of God. Therefore I most intirely agree to the tvvo Conclusions of the Ingenious W. J. vvherevvith he concludes his Letter . But in the mean time ( and pursuantly enough thereto ) cannot but doubt the concludingness of his very acute reasonings against , at least , some of the expressions of that learned Person ( Dr. Sherl . ) vvhich he animadverts upon , as , I perceive you also do p. 16. of your 7 th Letter . And even W. J. himself : for vvith a pious modesty he tells us — concerning infinite Natures he presumes not to determine . Letter , p. 8. What he objects against that Authors having said the divine Persons are three beings really distinct ( vvherein I instance , not intending to run thorough that elaborate Letter ) that then there must be three distinct Essences — seems to me a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I doubt not the Author vvill easily admit it . But what will be the consequence ? That therefore there are three Deities ? That cannot be his meaning , nor be consequent from it , if he only mean that the Deity comprehends in it three such essences . If indeed he think those three beings are as distinct as Peter , James , and John ; what is said by W. J. against him , I think irrefragable , that then they are no otherwise one , than Peter , James and John ; and by him against himself ; for Peter , James and John are not mutually self-conscious , as they are asserted to be , which mutual self-consciousness , since it is supposed to make the three divine Persons one , cannot be supposed to leave them so distinct , as they are with whom it is not found . As to what is observed of the defective expression of this unitive Principle by the word consciousness , that bare Consciousness , without consent , is no more than bare Omnisciency . Sure it is not so much . For Consciousness doth not signifie Omnisciency . We are conscious to our selves , yet are not omniscient . But I reckon , ( as I find he also doth ) that even consent added to consciousness , would yet leave the expression defective , and still want the unifying power which is sought after . For it would infer no more than a sort of moral union , which in the kind of it , may be found among men , between whom there is so little of natural union ( speaking of the numerical nature ) that they are actually separate . But now may we not suppose ( as that which is possible , and actually is , ( for ought we know ) what may be fundamental to both Consciousness and Consent , a natural union even of the numerical natures ? Such an union would not infer an Unity , or Identity of these Natures , Essences , Substances , or Beings themselves . For as W. J. hath well argued , Letter , p. 5 , 6. Substances upon Union are not confounded or identify'd , or brought to unity of Substance , but continuing numerically distinct Substances acquire some mutual community or communication of operations , &c. And deferring the consideration a while what this would signifie towards the unity , notwithstanding , of the Godhead , shall take notice how accommodately to our present purpose W. J. speaks in what follows , where instancing in the chief unions that are known to us , he says , Our Soul and Body are two substances really distinct , and in close union with one another . But notwithstanding this , they continue distinct substances under that union . In like manner the humane soul of Christ is in union with the Logos , or second Person of the Trinity , which we call an hypostatical Union . But neither doth this union make an unity of substance . For the two substances of the divine and humane natures continue distinct under that union . 'T is true , he addes , which must not be allowed in the Unity of the Godhead , where there can be no plurality or multiplicity of substhaces . Nor do I say that it must , I only say Do we know , or are we sure there is no sort of Plurality ? But if we are sure that there are temporal unions ( i. e. begun in time ) as in our selves for instance , of two substances that make but one man , and in our Saviour an humane nature and divine that make but one Emmanuel . How do we know but that there may be three in the Godhead that make but one God ? And the rather , because this being supposed , it must also be supposed that they are necessarily and eternally united , and with a conjunct natural impossibility of ever being , or having been otherwise , whereof the absolute immutability of God must upon that supposition most certainly assure us . And such a supposed union will be most remote from making the Deity an aggregate . And for any thing of composition , I reckon we are most strictly bound to believe every thing of the most perfect simplicity of the Divine Being which his Word informs us of , and to assent to every thing that is with plain evidence demonstrable of it . But not every thing which the Schools would impose upon us , without such testimony or evidence . For as none can know the things of a Man , but the Spirit of Man which is in him , so nor can any know the things of God , but the Spirit of God. Nor can I think the Argument concluding from the imperfection of a Being , in which distinct things concur that were seperate , or are de novo united , to the impersection of a being , in which things some way distinct are necessarily and eternally self-united . Nor can therefore agree with W. J. that we are to look ( universally ) upon real distinction as a mark of separability ; or that clear and distinct conception is to us the rule of partibility . For tho' I will not affirm that to be the state of all created Spirits ; yet I cannot deny it to be possible that God might have created such a being , as should have in it distinct ( assignable ) parts , all of them essential to it , and not separable from it without the cessation of the whole . But now , as the accession of the humane Nature to the divine in the hypostatical union infers no imperfection to the divine , so much less would what things we may suppose naturally , necessarily , and eternally united in the Godhead infer any imperfection therein . I easily admit what is said by W. J. Letter pag. 8. That we have no better definition of God , than that he is [ a Spirit infinitely perfect ] But then , being so far taught by himself my conception of him , I must include in it , this trinal distinction , or a triple somewhat which he affirms of himself , and without which , or any one whereof , he were not infinitely perfect , and consequently not God , and that all together do make one God. As you most aptly say of your resemblance of him , a Cube , there are in it three dimensions truly distinct from each other , yet all these are but one Cube , and if any one of the three were wanting , it were not a Cube . Set this down then for the Notion of God , that he is a Spirit infinitely perfect , comprehending in that omnimodous Perfection a trinal distinction , or three persons truly distinct , each whereof is God. What will be the consequence ? that therefore there are three Gods ? Not at all , but that each of these partaking Divine Nature give us an inadequate , and all together a most perfectly adequate and entire Notion of God. Nor would the Language of this Hypothesis being prest to speak out ( as he says in his Letter ) be this — these are not fit to be called three Gods ; but not possible ( with any truth ) to be so called . And whereas he after tells us these three being united by similitude of Nature , mutual consciousness , consent , cooperation under the greatest union possible ; and in that state of union do constitute the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the entire all-comprehensive Godhead , and adds , this looks somewhat like a conceivable thing . To this I Note two things : 1. That he makes it not look like so conceivable a thing , as it really may do . For he leaves out the most important thing that was as supposable as any of the rest , and prior to a meer similitude , viz. a natural union of these ( supposed ) distinct essences , without which they are not under the greatest union possible ; and which , being supposed necessary , and eternal , cannot admit these should be more than one God. 2. I note that what he opposes to it ( so defectively represented ) is as defective , that the Christian Trinity doth not use to be represented thus , &c. What hurt is there in it , if it can be more intelligibly represented than hath been used ? But his gentle treatment of this hypothesis , which he thought , as he represents it , not altogether unintelligible , and which with some help may be more intelligible , became one enquiring what might most safely , and with least torture to our own minds , be said , or thought in so awful a Mystery . It however seems not proper to call this an hypostatical union — much less to say it amounts to no more . It amounts not to so much . For an hypostatical or personal union would make the terms united ( the unita , the things or somewhats under this union ) become by it one hypostasis or person ; whereas this union must leave them distinct persons or hypostases , but makes them one God. In the use of the Phrase hypostatical or personal union the denomination is not taken from the subject of the union , as if the design were to signifie that to be divers hypostases , or persons , but from the effect or result of the mentioned union , to signifie that which results to be one person or hypostasis . As the matter is plain in the instance wherein it is of most noted use , the case of the two Natures united in the one Person of the Son of God ; where the things united are not supposed to be two Persons , but two Natures so conjoyn'd , as yet to make but one person , which therefore is the Negative result or effect of the union , viz. that the person is not multiply'd by the accession of another Nature , but remains still only one . But this were an union quite of another kind , viz. of the three hypostases , still remaining distinct , and concurring in one Godhead . And may not this be supposed without prejudice to its Perfection . For the Schools themselves suppose themselves not to admit a composition prejudicial to the Perfection of the Godhead , when they admit three modes of subsistence , which are distinct from one another , and from the Godhead , which they must admit . For if each of them were the very Godhead , each of them ( as is urged against us by you know who ) must have three Persons belonging to it , as the Godhead hath . And your self acknowledge three somewhats in the Godhead distinct , or else they could not be three : I will not here urge that if they be three somewhats , they must be three things , not three nothings ; for however uneasie it is to assign a Medium between something and nothing , I shall wave that Metaphysical contest . But yet collect , that simplicity in the very strictest sense that can be conceiv'd , is not , in your account , to be ascribed to God , either according to his own word , or the reason of things . It may here be urged , how can we conceive this Natural Union ( as I have adventur'd to Phrase it ) of the three Persons , supposing them distinct things , substances , or Spirits ? Is such an Union conceivable , as shall make them be but one God , and not be such , as shall make them cease to be three distinct things , substances , or Spirits ? We find indeed the mentioned unions of Soul and Body in our selves , and of the two Natures in Christ consistent enough with manifest distinction ; but then the things united are in themselves of most different Natures . But if things of so congenerous a Nature be united , will not their distinction be lost in their union ? I answer , 1. That a Spirit and a Spirit are numerically as distinct , as a Body and a Spirit . And , 2. That we may certainly conceive it as possible to God to have united two or three created Spirits , and by as strict union as is between our Souls and Bodies , without confounding them ; and I reckon the union between our Souls and Bodies much more wonderful than that would have been . Why then is an unmade , uncreated union of three Spirits less conceivable as that which is to be presupposed to their mutual consciousness ? I shall not move , or meddle with , any Controversie about the Infinity of these three supposed Substances or Spirits , it being acknowledged on all hands that Contemplations of that kind cannot but be above our measure . And well knowing how much easier it is to puzzle oneself upon that Question , An possit dari infinitum infinito infinitius , than to speak satisfyingly , and unexceptionably about it to another . And tho' I will not use the expressions , as signifying my formed judgment , that there are three things , substances , or Spirits in the Godhead ( as you that there are three somewhats ) yet , as I have many Years thought , I do still think that what the learned W. J. doth but more lightly touch of the Son , and the Holy Ghost being produced ( which term I use , but reciting it , as he doth ) not by a voluntary external , but by an internal , necessary , and emanative Act , hath great weight in it . In short my sense hath long lain thus , and I submit it to your searching and candid Judgment , viz. That tho' we need not have determinate thoughts , how far the Father , Son , and Holy Ghost are distinguished ; yet we must conceive them in the general to be so far distinguished , as is really necessary to the founding the distinct attributions which the Scriptures do distinctly give them . And that whatever distinction is truly necessary to that purpose , will yet not hinder the two latters participation with the first in the Godhead , which can be but one , because that tho' we are led by plain Scripture , and the very import of that word , to conceive of the Father as the Fountain , yet the Son being from him , and the Holy Ghost from them both , not contingently , or dependently on will and pleasure ; but by eternal , natural , necessary promanation , these two latter are infinitely distinguisht from the whole Creation . Inasmuch as all Creatures are contingent beings , or dependent upon will and pleasure , as the Character is given us of created things , Rev. 4. 11. Thou hast made all things , and for thy pleasure they are and were created . But that whatever is what it is necessarily is God. For I have no doubt but the Dreams of some , more anciently , and of late , concerning necessary matter , and the Sophisms of Spinosa and some others , tending to prove the necessity and identity of all substance are ( with what they aim to evince ) demonstrably false . The Summe of all will be this , 1. That we can be more certain of nothing than that there is but one God. 2. We are most sure the Father , Son , and Holy Ghost are sufficiently distinguished to give a just ground to the distinct attributions , which are in Scripture severally given to them . 3. We are not sure what that sufficient distinction is ( wherein I find you saying with me over and over ) But whereas you rightly make the word person applicable to God , but in a sense analogous to that which obtains of it with men ; why may it not be said it may be fitly applicable , for ought we know , in a sense analogous to that notion of it among men , which makes a person signify an intelligent hypostasis ; and so three distinct persons , three distinct intelligent hypostases . 4. But if that sufficient distinction can be no less , than that there be in the Godhead , three distinct intelligent hypostases , each having its own distinct singular intelligent nature , with its proper personality belonging to it , we know nothing to the contrary , but that the necessary eternal nature of the Godhead may admit thereof . If any can from plain Scripture testimony , or cogent reason evince the contrary , let the evidence be produced . In the mean time we need not impose upon our selves any formal denial of it . 5. If the contrary can be evidenced , and that hereupon it be designed to conclude that there can be but one intelligent hypostasis in the Godhead , and therefore that the Son , and the Holy Ghost are but creatures , the last refuge must be to deny the former consequence , and to alledge that thô the same finite singular nature cannot well be understood to remain entirely to one , and be communicated entirely to another , and another , the case will not be the same speaking of an infinite Nature . SIR , If what is here said shall occasion to you any new thoughts that you shall judge may be of common use , I conceive there will be no need of Publishing my Letter , but only that you be pleased to comunicate your own Sentiments , as from your self , which will have so much the more of Authority and Usefulness with them . The most considerable thing that I have hinted , is the necessary Promanation of the Son , and Holy Ghost , that must distinguish them from contingent Beings , and so from Creatures ; which if you think improveable to any good purpose , as it hath been with me a Thought many years old , so I suppose it not new to you , and being now resumed by you , upon this occasion , you will easily cultivate it to better advantage than any words of mine can give it . But if you think it adviseable that any part of my Letter be Published , if you please to signifie your mind to that purpose in one Line to marked — — it will come Sealed to my view , and will give Opportunity of offering my Thoughts to you , what parts I would have supprest , which will be such only , as shall leave the rest the fuller Testimony of my being , Poirets method of proving a Trinity in the Godhead , tho' it call it self Mathematical or Geometrical , is with me much less convictive , than the plain Scriptural way . SIR , Your most sincere Honourer and most respectful Humble Servant , Anonym . LETTER II. SIR , YOur Eighth Letter happening to come to my View before it was printed off , I have the Opportunity of taking Notice to you that it quite misrepresents the intent of the Letter to you subscribed Anonymous , which it makes to be the defending or excusing some Expressions of Dr. Sherlock's ; which indeed was the least considerable thing , if it were any thing at all in the design of that Letter , and not altogether accidental to it . The true design of it was , that there might be a clearer Foundation asserted ( as possible at least ) to the Doctrine of the Incarnation and Satisfaction of the Son of God. Nor can the fortè quod sic , here be solved by the fortè quod non , the Exigency of the Case being such , as that if more be possible , it will be highly requisite ; and that it cannot well be avoided to assert more , unless it can be clearly evinced that more is impossible . Nor yet is it necessary to determine how much more is necessary . But not only the commonly receiv'd frame of Christian Doctrine , doth sem to require somewhat beyond what the meer civil or respective Notion of the word Person imports ; but also the plain Letter of Scripture , which says Heb. 1. 3. that the Son is the express Image of the Fathers hypostasis , which seems to signifie there are two Hyyostases , and other Scriptures seem to say enough , whence we may with parity of Reason collect a third . Now that Letter intimates , I think , sufficient matter of doubt , whether hypostasis doth not signifie much more than Person , in your sense . The principal thing that Letter humbly offer'd to consideration [ i. e. whether , supposing a greater distinction than you have assign'd be necessary , it may not be defended , by the just supposal that the promanation of the second or third Persons ( or hypostases rather ) howsoever divers they are , is by natural eternal necessity , not contingent , or depending upon will and pleasure , as all created Being is and doth ] is altogether waved . That Letter was written with design of giving you the occasion of considering what might be further requisite and possible to be asserted for the serving of the Truth , and with that sincerity and plenitude of respect to you that it might be wholly in your own Power to do it in such a way , as wherein not at all to disserve your self . Which Temper of Mind is still the same with Reverend SIR , Your most unfeigned Honourer , and Humble Servant , Anonym . Decemb. 91. LETTER III. Worthy SIR , I Am very loath troublesomely to importune you . But the very little time I had for the view of your 8th . Letter , before I wrote mine by the last Post not allowing me fully to write my sense as to that part which concern'd my former Letter ; I take leave now to add , that my design in it ( as well as the profest design of the Letter it self ) was to offer you the occasion of employing that clear understanding , wherewith God hath blest you , above most , in considering whether a greater latitude cannot be allow'd us in conceiving the distinction of the three in the Godhead consistently with the Unity thereof , than your notion of a person will extend to . And if it can , whether it ought not to be represented ( at least as possible ) to give a less exceptionable ground to the Doctrines of the incarnation and satisfaction of the second Person , in order whereto it seems to me highly requisite . This was that I really intended , and not the vindicating the Sentiments of that Author , which you might observe that letter animadverts upon . The Scripture seems to allow a greater latitude , by the ground it gives us to apprehend three hypostases ; which so much differ from the notion you give of persons , that one hypostasis may sustain three such persons as you describe . The only thing that seems to straiten us in this matter , is the usual Doctrine of the Schools about the divine simplicity . I confess I greatly coveted to have had your thoughts engag'd in sifting and examining that Doctrine ; so far as to consider whether there be really any thing in it , cogent and demonstrable that will be repugnant to what is overtur'd in that Letter . And I the rather desir'd more room might be gained in this matter , apprehending the Unitarians ( as they more lately affect to call themselves ) might , upon the whole , think you more theirs , than ours ; and while they agree with you concerning the possibility of such a Trinity as you assert , may judge their advantage against the other mentioned Doctrines , no less than it was . My desiring that letter of mine might not be printed , was most agreeable to what I intended in writing it ; that was , only to suggest to you somewhat ( very loosly ) that I reckon'd you more capable than any man I knew , to cultivate , and improve , to the great service of the common Christian Cause . And that you might seem to say , what you might , upon your own search , find safe and fit to be said , as meerly from your self , without taking notice that occasion was given you by any such Letter at all . Had I design'd it for publick view , it should have been writ with more Care , and with more ( expressed ) Respect to you . But if upon the whole , you judge there is nothing in it considerable to the purposes it mentions , my further request is , you will please rather to suppress that part of your Letter which concerns it ( for which I suppose there is yet opportunity ) and take no notice any such letter came to your hands . I am , Reverend SIR , Your most Respectful , Humble Servant , Anonym . Decemb. 19. 91. Summary Propositions , collected out of the foregoing Discourses , more briefly offering to view the substance of what is contained in them . 1. Of the Unity of the Godhead there can be no doubt , it being in reason demonstrable , and most expresly , often , asserted in Scripture . 2. That there is a Trinity in the Godhead , of Father , Son , or Word , and Holy Ghost is the plain , obvious sense of so many Scriptures , that it apparently tends to frustrate the design of the whole Scripture-revelation , and to make it useless , not to admit this Trinity , or otherwise to understand such Scriptures . 3. That therefore the devising any other sense of such Scriptures ought by no means to be attempted , unless this Trinity in the Godhead can be evidently demonstrated to be impossible . 4. That the impossibility of it can never be demonstrated from the meer Unity of the Godhead , which may be such , as to admit these distinctions in it , for ought we know . 5. Nothing is more appropriate to the Godhead than to be a necessarily existent , intelligent Being ; since all Creatures whether intelligent , or unintelligent , are contingent , depending upon the Will of the necessary , intelligent , Being . 6. If therefore the Father , Son , and Holy Ghost do coexist in the Godhead necessarily , they cannot but be God. 7. And if the first be conceived as the Fountain , the second as by natural necessary ( not voluntary ) promanation from the first , the third by natural , necessary ( not voluntary ) spiration , so as that neither of these latter , could have been otherwise ; This aptly agrees with the Notions of Father , Son , and Spirit distinctly put upon them , and infinitely distinguishes the two latter from all Creatures that depend upon will and pleasure . 8. Whatever distinction there be of these three among themselves , yet the first being the Original , the second being by that promanation necessarily and eternally united with the first , the third by such spiration united necessarily and eternally with both the other , inasmuch as eternity , and necessity of existence admit no change , this union must be inviolable , and everlasting , and thereupon the Godhead which they constitute , can be but One. 9. We have among the creatures , and even in our selves , instances of very different Natures , continuing distinct , but so united , as to be one thing ; and it were more easily supposeable of congenerous Natures . 10. If such Union with distinction be impossible in the Godhead , it must not be from any repugnancy in the thing it self , since very intimate Union , with continuing distinction , is in it self no impossible thing ; but from somewhat peculiar to the Divine Being . 11. That peculiarity , since it cannot be Unity ( which because it may admit distinctions in one and the same thing , we are not sure it cannot be so in the Godhead ) must be that simplicity commonly wont to be ascribed to the divine Nature . 12. Such simplicity as shall exclude that distinction , which shall appear necessary in the present case , is not by express Scripture any where ascribed to God ; and therefore must be rationally demonstrated of him , if it shall be judg'd to belong at all to him . 13. Absolute Simplicity is not a Perfection , nor is by any ascribed to God. Not by the Socinians themselves , who ascribe to him the several intellectual and moral excellencies , that are attributed to him in the Scriptures , of which they give very different definitions , as may be seen in their own Volkelius at large , which should signifie them not to be counted , in all respects , the same thing . 14. That is not a just consequence , which is the most plausible one that seems capable of being alledg'd for such absolute simplicity , that otherwise there would be a composition admitted in the Divine Nature , which would import an imperfection inconsistent with Deity . For the several excellencies that concur in it , howsoever distinguished , being never put together , nor having ever existed apart , but in eternal , necessary union , tho' they may make some sort of variety , import no proper composition , and carry with them more apparent Perfection than absolute omnimodous simplicity can be conceived to do . 15. Such a supposed possible variety even of individual Natures in the Deity , some way differing from each other , infers not an unbounded Liberty of conceiving what pluralities therein we please or can imagine . The divine revelation , which could only justify , doth also limit us , herein , mentioning three distinct I's or He 's , and no more . 16. The several Attributes which are common to these three , do to our apprehension , and way of conceiving things , require less distinction ; no more , for ought we know , than may arise from their being variously modify'd , according to the distinction of Objects , or other extrinsecal things , to which they may be referr'd . We that so little know how our own Souls , and the Powers and Principles that belong to them do differ from one another , and from them , must be supposed more ignorant , and should be less curious , in this . FINIS . Books printed for , and sold by Tho. Parkhurst at the Bible and Three Crowns at the lower end of Cheapside , near Mercers Chappel . A Body of practical divinity , consisting of above 176 Sermons on the Lesser Catechisme compos'd by the Reverend Assembly of Divines at Westminster : With a Supplement of some Sermons on several Texts of Scripture . By Thomas Watson , formerly Minister of St. Stephens Walbrook , London . Theological Dicourses , in two Volumes : The First , Containing eight Letters and three Sermons concerning the Blessed Trinity : The Second , containing 13 Sermons on several Occasions . By John Wallis , D. D. Professor of Geometry in Oxon. An Account of the Blessed Trinity , argued from the nature and perfection of the Supream Spirit , coincident with the Scripture Doctrine in all the Articles of the Catholick Creeds , together with its Mystical , Federal , Practical uses , in the Christian Religion . By William Burrough , Rector of Cheynis in Bucks . The confirming Work of Religion , or its great things made Plain by their primary Evidences and Demonstrations , whereby the meanest in the Church may soon be made able to render an account of their Faith. By R. Fleming , Author of the Fulfilling of the Seriptures . Now Published by Daniel Burgess . The Rod or the Sword , the present Dilemma of the Nations of England , Scotland and Ireland , considered , argued and improved , &c. A Family Altar erected to the Honour of the Eternal God ; or a Solemn Essay to promote the Worship of God in private Houses , together with the best Entail , or dying Parents living Hopes for their surviving Children , grounded upon the Covenant of Gods Grace with Believers and their Seed . By Oliver Heywood , Minister of the Gospel . Notes, typically marginal, from the original text Notes for div A44670-e200 1 Joh. 5. Joh. 10. 1 Cor. 2. 11. Joh. 17. 3. P. 17. of these Considerations . Prov. 8. Gen. 1. Prov. 8. Isa. 9. Mic. 5. Joh. 1. Joh. 3. Joh. 10. Joh. 21. Rom. 9. Phil. 2. Col. 1. 1 Joh. 5. Rev. 1. Chap. 2. Chap. 3. God. 1 Cor. 2. Acts 5. 1 Joh. 5.